Feast of All Souls

Today's readings at Matins are:

Nocturn I: Job 7:16-21; 14: 1-6; 19:20-27
Nocturn II: St Augustine, On the Care to be had for the Dead
Nocturn III: I Corinthians 15:12-58

From St Augustine's, On the Care to be had for the Dead:

(Reading 4): If this be true, doubtless also the providing for the interment of bodies a place at the Memorials of Saints, is a mark of a good human affection towards the remains of one's friends. Yet it follows not that the bodies of the departed are to be despised and flung aside, and above all of just and faithful men, which bodies as organs and vessels to all good works their spirit has holily used. For if a father's garment and ring, and whatever such like, is the more dear to those whom they leave behind, the greater their affection is towards their parents, in no wise are the bodies themselves to be spurned, which truly we wear in more familiar and close conjunction than any of our putting on. For these pertain not to ornament or aid which is applied from without, but to the very nature of man. Whence also the funerals of the just men of old were with dutiful piety cared for, and their obsequies celebrated, and sepulture provided: and themselves while living did touching burial or even translation of their bodies give charge to their sons.

(Reading 5):And when this affection is exhibited to the departed by faithful men who were most dear to them, there is no doubt that it profits them who while living in the body merited that such things should profit them after this life. But even if some necessity should through absence of all facility not allow bodies to be interred, or in such places interred, yet should there be no pretermitting of supplications for the spirits of the dead: which supplications, that they should be made for all in Christian and catholic fellowship departed, even without mentioning of their names, under a general commemoration, the Church has charged herself withal; to the intent that they which lack, for these offices, parents or sons or whatever kindred or friends, may have the same afforded unto them by the one pious mother which is common to all. But if there were lack of these supplications, which are made with right faith and piety for the dead, I account that it should not a whit profit their spirits, howsoever in holy places the lifeless bodies should be deposited.

(Reading 6): Which things being so, let us not think that to the dead for whom we have a care, any thing reaches save what by sacrifices either of the altar, or of prayers, or of alms, we solemnly supplicate: although not to all for whom they are done be they profitable, but to them only by whom while they live it is obtained that they should be profitable. But forasmuch as we discern not who these be, it is meet to do them for all regenerate persons, that none of them may be passed by to whom these benefits may and ought to reach. For better it is that these things shall be superfluously done to them whom they neither hinder nor help, than lacking to them whom they help. More diligently however does each man these things for his own near and dear friends, in order that they may be likewise done unto him by his. But as for the burying of the body, whatever is bestowed on that, is no aid of salvation, but an office of humanity, according to that affection by which no man ever hates his own flesh. Whence it is fitting that he take what care he is able for the flesh of his neighbor, when he is gone that bare it. And if they do these things who believe not the resurrection of the flesh, how much more are they beholden to do the same who do believe; that so, an office of this kind bestowed upon a body, dead but yet to rise again and to remain to eternity, may also be in some sort a testimony of the same faith?

Halloween and the feast of All Saints

October 31 is All Hallow's Eve, aka Halloween, and this is a date we should celebrate, and do, including liturgically with I Vespers of All Saints.

Yet the non-liturgical traditions are important too, serving as a reminder that there is an invisible dimension to the world that we need to be conscious of including the saints and angels to aid us; demons to beware of; and restless souls in purgatory who need our prayers.

The readings for the feast at Matins are:

Nocturn I: Revelation 4:2-7; 4:8, 5:1-14
Nocturn II: Homily of St Bede on the feast
Nocturn II: St Augustine, Homily on the Sermon on the Mount, Book 1, ch 1;
Gospel: Matthew 5:1-12

Here is the Homily of St Bede on the feast (from Divinum Officium, but with divisions of the text into four readings as used in the Benedictine Breviary):

Dearly beloved brethren: This day we keep, with one great cry of joy, a Feast in memory of all God's holy children; His children, whose presence is a gladness to heaven; His children, whose prayers are a blessing to earth; His children, whose victories are the crown of the Holy Church; His chosen, whose testifying is the more glorious in honour, as the agony in which it was given was the sterner in intensity, for as the dreader grew the battle, so the grander grew the fighters, and the triumph of martyrdom waxed the more incisive by the multiplicity of suffering, and the heavier the torment the heavier the prize. 

And it is our Mother, the Catholic Church, spread far and wide throughout all this planet, it is she that hath learnt, in Christ Jesus her Head, not to fear shame, nor cross, nor death, but hath waxed lealer and lealer, and, not by fighting, but by enduring, hath breathed into all that noble band who have come up to the bitter starting-post the hope of conquest and glory which hath warmed them manfully to accept the race.

If a verity thou art blessed, O my Mother the Church! The blaze of God's mercy beateth full upon thee; thine adornment is the glorious blood of victorious Martyrs, and thy raiment the virgin whiteness of untarnished orthodoxy. thy garlands lack neither roses nor lilies. And now, dearly beloved brethren, let each one of us strive to gain the goodly crown of one sort or the other, either the glistening whiteness of purity, or the red dye of suffering. In the army in heaven peace and war have both chaplets of their own, to crown Christ's soldiers withal.

Moreover, to this also hath the unutterable and boundless goodness of God seen, that He spreadeth not the time of working and wrestling, neither maketh it long, nor everlasting, and, as it were, but for a moment, so that in this short and scanty life there is wrestling and working, but the crown and the prize is in a life which is eternal. So the work is soon over, but the wage is paid for ever. And when the night of this world is over, the Saints are to see the clearness of the essential light, and to receive a blessedness outweighing the pangs of any torment, as testifieth the Apostle Paul, where he saith: The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Lectio notes: John 10: 19-42

Today's section of Chapter 10 of St John's Gospel concludes the good shepherd narrative, with the declaration by Jesus that those rejecting his message are not his sheep - and their murderous response.

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 (from 2.15) and the Greek here.

The Latin:

19 Dissensio iterum facta est inter Judæos propter sermones hos. 20 Dicebant autem multi ex ipsis: Dæmonium habet, et insanit: quid eum auditis? 21 Alii dicebant: Hæc verba non sunt dæmonium habentis: numquid dæmonium potest cæcorum oculos aperire? 22 Facta sunt autem Encænia in Jerosolymis, et hiems erat. 23 Et ambulabat Jesus in templo, in porticu Salomonis. 24 Circumdederunt ergo eum Judæi, et dicebant ei: Quousque animam nostram tollis? si tu es Christus, dic nobis palam. 25 Respondit eis Jesus: Loquor vobis, et non creditis: opera quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me: 26 sed vos non creditis, quia non estis ex ovibus meis. 27 Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me: 28 et ego vitam æternam do eis, et non peribunt in æternum, et non rapiet eas quisquam de manu mea. 29 Pater meus quod dedit mihi, majus omnibus est: et nemo potest rapere de manu Patris mei. 30 Ego et Pater unum sumus.31 Sustulerunt ergo lapides Judæi, ut lapidarent eum. 32 Respondit eis Jesus: Multa bona opera ostendi vobis ex Patre meo: propter quod eorum opus me lapidatis? 33 Responderunt ei Judæi: De bono opere non lapidamus te, sed de blasphemia; et quia tu homo cum sis, facis teipsum Deum. 34 Respondit eis Jesus: Nonne scriptum est in lege vestra, Quia ego dixi: Dii estis? 35 Si illos dixit deos, ad quos sermo Dei factus est, et non potest solvi Scriptura: 36 quem Pater sanctificavit, et misit in mundum vos dicitis: Quia blasphemas, quia dixi: Filius Dei sum? 37 Si non facio opera Patris mei, nolite credere mihi. 38 Si autem facio: etsi mihi non vultis credere, operibus credite, ut cognoscatis, et credatis quia Pater in me est, et ego in Patre. 39 Quærebant ergo eum apprehendere: et exivit de manibus eorum. 40 Et abiit iterum trans Jordanem, in eum locum ubi erat Joannes baptizans primum, et mansit illic; 41 et multi venerunt ad eum, et dicebant: Quia Joannes quidem signum fecit nullum. 42 Omnia autem quæcumque dixit Joannes de hoc, vera erant. Et multi crediderunt in eum.

The English:

[19] A dissension rose again among the Jews for these words. [20] And many of them said: He hath a devil, and is mad: why hear you him?[21] Others said: These are not the words of one that hath a devil: Can a devil open the eyes of the blind? [22] And it was the feast of the dedication at Jerusalem: and it was winter. [23] And Jesus walked in the temple, in Solomon' s porch. [24] The Jews therefore came round about him, and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly. [25] Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.[26] But you do not believe, because you are not of my sheep. [27] My sheep hear my voice: and I know them, and they follow me. [28] And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand. [29] That which my Father hath given me, is greater than all: and no one can snatch them out of the hand of my Father. [30] I and the Father are one. [31] The Jews then took up stones to stone him. [32] Jesus answered them: Many good works I have shewed you from my Father; for which of these works do you stone me? [33] The Jews answered him: For a good work we stone thee not, but for blasphemy; and because that thou, being a man, maketh thyself God. [34] Jesus answered them: Is it not written in your law: I said you are gods? [35] If he called them gods, to whom the word of God was spoken, and the scripture cannot be broken; [36] Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God? [37] If I do not the works of my Father, believe me not. [38] But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me, and I in the Father. [39] They sought therefore to take him; and he escaped out of their hands. [40] And he went again beyond the Jordan, into that place where John was baptizing first; and there he abode. [41] And many resorted to him, and they said: John indeed did no sign. [42] But all things whatsoever John said of this man, were true. And many believed in him.

Study

The setting:

AUG. And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word signifying new. The dedication of any thing new was called encænia.

CHRYS. It was the feast of the dedication of the temple, after the return from the Babylonish captivity.

ALCUIN. Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.

BEDE. Judas Maccabeus instituted an annual commemoration of this dedication.

THEOPHYL. The Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.

GREG. Or because the season of cold was in keeping with the cold malicious hearts of the Jews.

CHRYS. Christ was present with much zeal at this feast, and thenceforth stayed in Judea; His passion being now at hand. And Jesus walked in the temple in Solomon's porch.

ALCUIN. It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated;

His listeners, with malicious intent,  demand that he declare himself:

AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.

ALCUIN. And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who inquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and you believed not: the works that I do in My Father's name, they bear witness of Me.

CHRYS. He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But you believe not, because you are not of My sheep.

Yet still Christ urges conversion:

THEOPHYL. After He had said, You are not of My sheep, He exhorts them to become such: My sheep hear My voice.

ALCUIN. i.e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life.

And I give to them eternal life.

AUG. This is the pasture of which He spoke before And shall find pasture. Eternal life is called a goodly pasture: the grass thereof wither not, all is spread with verdure. But these cavilers thought only of this present life. And they shall not perish eternally; as if to say, you shall perish eternally, because you are not of My sheep.

The response to truth is often rage:

AUG. At this speech, I and My Father are one, the Jews could not restrain their rage, but ran to take up stones, after their hardhearted way: Then the Jews took up stones again to stone Him.

HILARY. The heretics now, as unbelieving and rebellious against our Lord in heaven, show their impious hatred by the stones, i.e. the words they cast at Him; as if they would drag Him down again from His throne to the cross.

THEOPHYL. Our Lord remonstrates with them; Many good works have I showed you from My Father, strewing that they had no just reason for their anger.

ALCUIN. Healing of the sick, teaching, miracles. He showed them of the Father, because He sought His Father's glory in all of them. For which of these works do you stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father;

For a good work we stone you not, but for blasphemy; and because that You, being a man, make Yourself God.

Still, some see the light:

Mystically, Christ departs from Jerusalem, i.e. from the Jewish people; and goes to a place where are springs of water, i.e. to the Gentile Church, that has the waters of baptism. And many resort to Him, passing over the Jordan, i.e. through baptism.

The next set of lectio notes can be found here.

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