Lectio notes: John 13: 1-20

St John's Gospel skips fairly quickly over the Last Supper itself, and instead focuses primarily on those words and actions not included in the synoptic Gospels, starting with Jesus washing the feet of the apostles.

Read

The New Advent Bible page has the Greek, Knox translation English and Latin in parallel text form.  You can listen to the Latin here and the Greek here.

Here is the Latin:

Ante diem festum Paschæ, sciens Jesus quia venit hora ejus ut transeat ex hoc mundo ad Patrem: cum dilexisset suos, qui erant in mundo, in finem dilexit eos. 2 Et cœna facta, cum diabolus jam misisset in cor ut traderet eum Judas Simonis Iscariotæ: 3 sciens quia omnia dedit ei Pater in manus, et quia a Deo exivit, et ad Deum vadit: 4 surgit a cœna, et ponit vestimenta sua, et cum accepisset linteum, præcinxit se. 5 Deinde mittit aquam in pelvim, et cœpit lavare pedes discipulorum, et extergere linteo, quo erat præcinctus. 6 Venit ergo ad Simonem Petrum. Et dicit ei Petrus: Domine, tu mihi lavas pedes? 7 Respondit Jesus, et dixit ei: Quod ego facio, tu nescis modo: scies autem postea. 8 Dicit ei Petrus: Non lavabis mihi pedes in æternum. Respondit ei Jesus: Si non lavero te, non habebis partem mecum. 9 Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput. 10 Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis, sed non omnes. 11 Sciebat enim quisnam esset qui traderet eum; propterea dixit: Non estis mundi omnes.12 Postquam ergo lavit pedes eorum, et accepit vestimenta sua, cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis? 13 Vos vocatis me Magister et Domine, et bene dicitis: sum etenim. 14 Si ergo ego lavi pedes vestros, Dominus et Magister, et vos debetis alter alterius lavare pedes. 15 Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. 16 Amen, amen dico vobis: non est servus major domino suo: neque apostolus major est eo qui misit illum. 17 Si hæc scitis, beati eritis si feceritis ea. 18 Non de omnibus vobis dico: ego scio quos elegerim; sed ut adimpleatur Scriptura: Qui manducat mecum panem, levabit contra me calcaneum suum. 19 Amodo dico vobis, priusquam fiat: ut cum factum fuerit, credatis quia ego sum. 20. Amen, amen dico vobis: qui accipit si quem misero, me accipit; qui autem me accipit, accipit eum qui me misit.

The Douay-Rheims version:

Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end. [2] And when supper was done, (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him,) [3] Knowing that the Father had given him all things into his hands, and that he came from God, and goeth to God; [4] He riseth from supper, and layeth aside his garments, and having taken a towel, girded himself. [5] After that, he putteth water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded.[6] He cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet? [7] Jesus answered, and said to him: What I do thou knowest not now; but thou shalt know hereafter. [8] Peter saith to him: Thou shalt never wash my feet. Jesus answered him: If I wash thee not, thou shalt have no part with me. [9] Simon Peter saith to him: Lord, not only my feet, but also my hands and my head. [10] Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all. [11] For he knew who he was that would betray him; therefore he said: You are not all clean. [12] Then after he had washed their feet, and taken his garments, being set down again, he said to them: Know you what I have done to you? [13] You call me Master, and Lord; and you say well, for so I am. [14] If then I being your Lord and Master, have washed your feet; you also ought to wash one another' s feet. [15] For I have given you an example, that as I have done to you, so you do also.[16] Amen, amen I say to you: The servant is not greater than his lord; neither is the apostle greater than he that sent him. [17] If you know these things, you shall be blessed if you do them. [18] I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me, shall lift up his heel against me. [19] At present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he. [20] Amen, amen I say to you, he that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.

Study/Meditation

The Mandatum ceremony re-enacted on Maundy Thursday each year has become very controversial in recent years.  Accordingly, it is worth considering what the Fathers have to say on it, as reflected in the anthology contained in the Catena Aurea.

First, consider the setting:

THEOPHYL. Our Lord being about to depart out of this life, shows His great care for His disciples: Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world to the Father, having loved His own which were in the world, He loved them to the end. 

BEDE. The Jews had many feasts, but the principal one was the passover; and therefore it is particularly said, Before the feast of the passover. 

AUG. Pascha is not a Greek word, as some think, but Hebrew: though there is remarkable agreement of the two languages in it. The Greek word to suffer being pascha has been thought to mean passion, as being derived from the above word. But in Hebrew, pascha is a passing over; the feast deriving its name from the passing, of the people of God over the Red Sea into Egypt. All was now to take place in reality, of which that passover was the type. 

Christ was led as a lamb to the slaughter; whose blood sprinkled upon our doorposts, i.e. whose sign of the cross marked on our foreheads, delivers us from the dominion of this world, as from Egyptian bondage. And we perform a most wholesome journey or passover, when we pass over from the devil to Christ, from this unstable world to His sure kingdom. In this way the Evangelist seems to interpret the word: When Jesus knew that His hour was come when He should pass over out of this world to the Father. This is the pascha, this the passing over. 

CHRYS. He did not know then for the first time: He had known long before. By His departure He means His death, Being so near leaving His disciples, He shows the more love for them: Having loved His own which were in the world, He loved them to the end; i.e. He left nothing undone which one who greatly loved should do. He reserved this for the last, that their love might be increased by it, and to prepare them by such consolation for the trials that were coming. 

His own He calls them, in the sense of intimacy. The word was used in another sense in the beginning of the Gospel: His own received Him not. It follows, which were in the world: for those were dead who were His own, such as Abraham, Isaac, and Jacob, who were not in the world. These then, His own which were in the world, He loved all along, and at the last manifested His love in completeness: He loved them to the end.

Secondly, those present are the twelve, including the traitor:

AUG. He loved them to the end, i.e. that they themselves too might pass out of this world, by love, to Him their head. For what is to the end, but to Christ? For Christ is the end of the law for righteousness to everyone that believes (Rom 10:4). But these words may be understood after a human sort, to mean that Christ loved His own up to His death. 

But God forbid that He should end His love by death, who is not ended by death: except indeed we understand it thus: He loved His own to death: i.e. His love for them led Him to death. And supper having been made, i.e. having been got ready, and laid on the table before them; not having been consumed and finished: for it was during supper that He rose, and washed His disciples' feet; as after this He sat at table again, and gave the sop to the traitor. 

What follows: The devil having now put it into the heart of Judas Iscariot, Simon's son, to betray Him, refers to a secret suggestion, not made to the ear, but to the mind; the suggestions of the devil being part of our own thoughts. Judas then had already conceived, through diabolical instigation, the intention of betraying his Master. 

CHRYS. The Evangelist inserts this as if in astonishment: our Lord being about to wash the feet of the very person who had resolved to betray Him. It shows the great wickedness too of the traitor, that even the partaking of the same table, which is a check to the worst of men, did not stop him. 

AUG. The Evangelist being about to relate so great an instance of our Lord's humility, reminds us first of His lofty nature: knowing that the Father had given all things into His hand, not excepting the traitor. 

Thirdly, the point of the exercize is to teach humility and mutual service:

THEOPHYL. The Father having given up all things into His hands, i.e. having given up to Him the salvation of the faithful, He deemed it right to show them all things that pertained to their salvation; and gave them a lesson of humility, by washing His disciples' feet. Though knowing that He was from God, and went to God, He thought it in no way took from His glory, to wash His disciples' feet; thus proving that He did not usurp His greatness. For usurpers do not condescend, for fear of losing what they have irregularly got. 

AUG. Since the Father had given all things into His hands, He washed not His disciples' hands indeed, but their feet; and since He knew that He came from God, and went to God, He performed the work not of God and Lord, but of a man and servant. 

CHRYS. It was a thing worthy of Him, Who came from God, and went to God, to trample upon all pride; He rises from supper, and laid aside His garment, and took a towel, and, girded Himself.; After that He pours water into a basin, and began to wash His disciples' feet, anal to wipe them with the towel wherewith He was girded. See what humility He shows, not only in washing their feet, but in other things. For it was not before, but after they had sat down, that He rose; and He not only washed them, but laid aside His garments, and girded Himself with a towel, and filled a basin; He did not order others to do all this, but did it Himself, teaching us that we should be willing and ready to do such things. 

St Peter challenges the reasons for Jesus' action:

AUG. He did not refuse, because our Lord's act was above his understanding, but he could not bear to see Him bending at his feet: Peter says to Him, you shall not wash my feet; i.e. I will never suffer it: not for ever is the same as never.

ORIGEN. This is an instance, that a man may say a thing with a good intention, and yet ignorantly to His hurt. Peter, ignorant of our Lord's deep meaning, at first, as if in doubt, says mildly, Lord, do you wash my feet? and then, you shall never wash my feet; which was in reality to cut himself off from having a part with Jesus. Whence he not only blames our Lord for washing the disciples' feet, but also his fellow-disciples for giving their feet to be washed. As Peter then did not see his own good our Lord did not allow His wish to be fulfilled: Jesus answered and said to him, If I wash you not, you have no part with Me.

AUG. If I wash you not, He says, though it was only his feet that He was going to wash, just as we say, you tread on me; though it is only our foot that is trodden on.

ORIGEN. Let those who refuse to allegorize these and like passages, say how it is probable that he who out of reverence for Jesus said, you shall never wash my feet, would have had no part with the Son of God; as if not having his feet washed was a deadly wickedness. Wherefore it is our feet, i.e. the affections of our mind, that are to be given up to Jesus to be washed, that our feet may be beautiful; especially if we emulate higher gifts, and wish to be numbered with those w ho preach glad tidings.

CHRYS. He does not say on what account He performs this act of washing, but only threatens him. For Peter was not persuaded by the first answer: you shall know hereafter he did not say, Teach me then that I may submit. But when he was threatened with separation from Christ, then he submitted.

ORIGEN. This saying we may use against those who make hasty and indiscreet resolutions. By strewing them, that if they adhere to these, they will have no part with Jesus, we disengage them from such resolves; even though they may have bound themselves by oath.

AUG. But he, agitated by fear and love, dreaded more the being denied Christ, than the seeing Him at His feet: Simon Peter said to Him, Lord, not my feet only, but also my hands and my head.

AUG. Our Lord, mindful of His promise to Peter that he should know the meaning of His act, you shall know here after, now begins to teach him: So after He had washed their feet, and had taken His garments, and was sat down again, He said to them, Know you what I have done to you?

CHRYS. He shows us the greater, that we may do the less. For He was the Lord, but we, if we do it, do it to our fellow-servants:

For I have given you an example, that you should do as I have done to you.

BEDE. Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach (Acts 1:1).

AUG. This is, blessed Peter, what you were ignorant of; this you were told that you should know afterwards.

All Souls of the Benedictine Order

The readings for Matins for All Souls of the Benedictine Order are as for the Office of the Dead in the psalter.

All Saints of the Benedictine Order

Fresco at Monte Cassino

The Benedictine Order claims more recognised saints than any other by far; and of course there are the thousands of anonymous monks, nuns and ablates whose feast we also celebrate today.

The readings at Matins are:

Nocturn I:  Ecclesiasticus (Sirach) 44:1-15
Nocturn II: St John Damascene Life of St Balaam and Josaphat, ch 12
Nocturn III: St Bernard of Clairvaux, Sermon on the birth of St Benedict
Gospel: St Matthew 19: 27-29

Lectio notes on John 12:20-50

Today's section of St John's Gospel picks up events following Jesus' triumphant entry to Jerusalem.

Lectio

You can find the Greek, Latin and Knox translations over at New Advent.  And you can listen to the Latin and the Greek.

The Latin:

20 Erant autem quidam gentiles, ex his qui ascenderant ut adorarent in die festo. 21 Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilææ, et rogabant eum, dicentes: Domine, volumus Jesum videre. 22 Venit Philippus, et dicit Andreæ; Andreas rursum et Philippus dixerunt Jesu. 23 Jesus autem respondit eis, dicens: Venit hora, ut clarificetur Filius hominis. 24 Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit, 25 ipsum solum manet: si autem mortuum fuerit, multum fructum affert. Qui amat animam suam, perdet eam; et qui odit animam suam in hoc mundo, in vitam æternam custodit eam. 26 Si quis mihi ministrat, me sequatur, et ubi sum ego, illic et minister meus erit. Si quis mihi ministraverit, honorificabit eum Pater meus.27 Nunc anima mea turbata est. Et quid dicam? Pater, salvifica me ex hac hora. Sed propterea veni in horam hanc: 28 Pater, clarifica nomen tuum. Venit ergo vox de cælo: Et clarificavi, et iterum clarificabo. 29 Turba ergo, quæ stabat, et audierat, dicebat tonitruum esse factum. Alii dicebant: Angelus ei locutus est. 30 Respondit Jesus, et dixit: Non propter me hæc vox venit, sed propter vos. 31 Nunc judicium est mundi: nunc princeps hujus mundi ejicietur foras. 32 Et ego, si exaltatus fuero a terra, omnia traham ad meipsum. 33 (Hoc autem dicebat, significans qua morte esset moriturus.)34 Respondit ei turba: Nos audivimus ex lege, quia Christus manet in æternum: et quomodo tu dicis: Oportet exaltari Filium hominis? quis est iste Filius hominis? 35 Dixit ergo eis Jesus: Adhuc modicum, lumen in vobis est. Ambulate dum lucem habetis, ut non vos tenebræ comprehendant; et qui ambulat in tenebris, nescit quo vadat. 36 Dum lucem habetis, credite in lucem, ut filii lucis sitis. Hæc locutus est Jesus, et abiit et abscondit se ab eis.37 Cum autem tanta signa fecisset coram eis, non credebant in eum; 38 ut sermo Isaiæ prophetæ impleretur, quem dixit:Domine, quis credidit auditui nostro? et brachium Domini cui revelatum est? 39 Propterea non poterant credere, quia iterum dixit Isaias: 40 Excæcavit oculos eorum, et induravit cor eorum ut non videant oculis, et non intelligant corde, et convertantur, et sanem eos. 41 Hæc dixit Isaias, quando vidit gloriam ejus, et locutus est de eo. 42 Verumtamen et ex principibus multi crediderunt in eum: sed propter pharisæos non confitebantur, ut e synagoga non ejicerentur. 43 Dilexerunt enim gloriam hominum magis quam gloriam Dei.44 Jesus autem clamavit, et dixit: Qui credit in me, non credit in me, sed in eum qui misit me. 45 Et qui videt me, videt eum qui misit me. 46 Ego lux in mundum veni, ut omnis qui credit in me, in tenebris non maneat. 47 Et si quis audierit verba mea, et non custodierit, ego non judico eum; non enim veni ut judicem mundum, sed ut salvificem mundum. 48 Qui spernit me et non accipit verba mea, habet qui judicet eum. Sermo quem locutus sum, ille judicabit eum in novissimo die. 49 Quia ego ex meipso non sum locutus, sed qui misit me, Pater, ipse mihi mandatum dedit quid dicam et quid loquar. 50 Et scio quia mandatum ejus vita æterna est: quæ ergo ego loquor, sicut dixit mihi Pater, sic loquor.

And the English:

 [20] Now there were certain Gentiles among them, who came up to adore on the festival day.[21] These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus. [22] Philip cometh, and telleth Andrew. Again Andrew and Philip told Jesus. [23] But Jesus answered them, saying: The hour is come, that the Son of man should be glorified. [24] Amen, amen I say to you, unless the grain of wheat falling into the ground die, [25] Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal.[26] If any man minister to me, let him follow me; and where I am, there also shall my minister be. If any man minister to me, him will my Father honour. [27] Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour. [28] Father, glorify thy name. A voice therefore came from heaven: I have both glorified it, and will glorify it again. [29] The multitude therefore that stood and heard, said that it thundered. Others said: An angel spoke to him. [30] Jesus answered, and said: This voice came not because of me, but for your sakes.[31] Now is the judgment of the world: now shall the prince of this world be cast out. [32] And I, if I be lifted up from the earth, will draw all things to myself. [33] (Now this he said, signifying what death he should die.) [34] The multitude answered him: We have heard out of the law, that Christ abideth for ever; and how sayest thou: The Son of man must be lifted up? Who is this Son of man? [35] Jesus therefore said to them: Yet a little while, the light is among you. Walk whilst you have the light, that the darkness overtake you not. And he that walketh in darkness, knoweth not whither he goeth.[36] Whilst you have the light, believe in the light, that you may be the children of light. These things Jesus spoke; and he went away, and hid himself from them. [37] And whereas he had done so many miracles before them, they believed not in him: [38] That the saying of Isaias the prophet might be fulfilled, which he said: Lord, who hath believed our hearing? and to whom hath the arm of the Lord been revealed? [39] Therefore they could not believe, because Isaias said again: [40] He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.[41] These things said Isaias, when he saw his glory, and spoke of him. [42] However, many of the chief men also believed in him; but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue. [43] For they loved the glory of men more than the glory of God. [44] But Jesus cried, and said: He that believeth in me, doth not believe in me, but in him that sent me. [45] And he that seeth me, seeth him that sent me.
[46] I am come a light into the world; that whosoever believeth in me, may not remain in darkness. [47] And if any man hear my words, and keep them not, I do not judge him: for I came not to judge the world, but to save the world. [48] He that despiseth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day. [49] For I have not spoken of myself; but the Father who sent me, he gave me commandment what I should say, and what I should speak. [50] And I know that his commandment is life everlasting. The things therefore that I speak, even as the Father said unto me, so do I speak.

Study/meditation

Although Jesus' mission was primarily to the Jews, the Gospels do provide constant reminders of the broader invitation Christ offers, and hence a reminder of our own duty to evangelise, as the Catena Aurea explains:

BEDE. The temple at Jerusalem was so famous, that on the feast days, not only the people near, but many Gentiles from distant countries came to worship in it; as that eunuch of Candace, Queen of the Ethiopians, mentioned in the Acts. The Gentiles who were at Jerusalem now, had come up for this purpose: And there were certain Gentiles among them who came to worship at the feast.

CHRYS. The time being now near, when they would be made proselytes. They hear Christ talked of, and wish to see Him: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired: him, saying, Sir, we would see Jesus.

AUG. Lo! the Jews wish to kill Him, the Gentiles to see Him. But they also were of the Jews who cried, Blessed is He that comes in the name of the Lord. So behold them of the circumcision, and them of the uncircumcision, once so wide apart, coming together like two walls, and meeting in one faith of Christ by the kiss of peace...

AUG. Listen we to the voice of the corner stone: And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Did He think Himself glorified, because the Gentiles wished to see? No. But He saw that after His passion and resurrection, the Gentiles in all lands would believe in Him; and took occasion from this request of some Gentiles to see Him, to announce the approaching fullness of the Gentiles, for that the hour of His being glorified was now at hand, and that after He was glorified in the heavens, the Gentiles would believe; according to the passage in the Psalm, Set up Yourself, O God, above the heavens, and your glory above all the earth (Ps 56 and 107).

But it was necessary that His exaltation and glory should be preceded by His humiliation and passion; wherefore He says, Verily, verily, I say to you, Except a corn of wheat fall into the ground and die, it abides alone: out if it die, it brings forth much fruit. That corn was He, to be mortified in the unbelief of the Jews, to be multiplied in the faith of the Gentiles.

BEDE, He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.

CHRYS. He illustrates His discourse by an example from nature. A grain of corn produces fruit, after it has cried. How much more then must the Son of God? The Gentiles were to be called after the Jews had finally offended; i.e. after His crucifixion. Now then that the Gentiles of their own accord offered their faith, He saw that His crucifixion could not be far off. And to console the sorrow of His disciples, which He foresaw would arise, He tells them that to bear patiently not only His death, but their own too, is the only way to good:

The grain of wheat analogy reminds us firstly that our won inevitable death should be viewed in the light of our hope of heaven and eternal life with Christ.  But secondly, it should help put our choices in this world into perspective, even to the point of facing martyrdom if we are called to it:

AUG. This may be understood in two ways: 1. If you love it, lose it: if you would preserve your life in Christ, fear not death for Christ. 2. Do not love your life here, lest you lose it hereafter. The latter seems to be the more evangelical sense; for it follows, And he that hates his life in this world, shall keep it to life eternal.

CHRYS. He loves his life in this world, who indulges its inordinate desires; he hates it, who resists them. It is not, who cloth not yield to, but, who hates. For as we cannot bear to hear the voice or see the face of them whom we hate; so when the soul invites us to things contrary to God, we should turn her away from them with all our might.

THEOPHYL. It were harsh to say that a man should hate his soul; so He adds, in this world: i.e. for a particular time, not forever. And we shall gain in the end by so doing: shall keep it to life eternal.

AUG. But think not for an instant, that by hating your soul, is meant that you may kill yourself. For wicked and perverse men have sometimes so mistaken it, and have burnt and strangled themselves, thrown themselves from precipices, and in other ways put an end to themselves. This did not Christ teach; nay, when the devil tempted Him to cast Himself down, He said, Get you hence, Satan. But when no other choice is given you; when the persecutor threatens death, and you must either disobey God's law, or depart out of this life, then hate your life in this world, that you may keep it to life eternal.

CHRYS. This present life is sweet to them who are given up to it. But he who looks heavenwards, and sees what good things are there, soon despises this life. When the better life appears, the worse is despised. This is Christ's meaning, when He says, If any man serve Me, let him follow Me, i.e. imitate Me, both in My death, and life. For he who serves, should follow him whom he serves.

AUG. But what is it to serve Christ? The very words explain. They serve Christ who seek not their own things, but the things of Jesus Christ, i.e. who follow Him, walk in His, not their own v ways, do all good works for Christ's sake, not only works of mercy to men's bodies, but all others, till at length they fulfill that great work of love, and lay down their lives for the brethren. But what fruit, what reward? you ask. The next words tell you: And where I am, there shall also My servant be. Love Him for His own sake, and think it a rich reward for your service, to be with Him.

CHRYS. So then death will be followed by resurrection. Where I am, He says; for Christ was in heaven before His resurrection. Thither let us ascend in heart and in mind.

If any man serve Me, him will My Father honor. This must be understood as an explanation of the preceding. There also shall My servant be. For what greater honor can an adopted Son receive than to he where the Only Son is?

The voice of an angel speaks, providing testimony to what is to be.  We too should listen to that inner voice from our guardian angel:

GREG. When God speaks audibly, as He does here, but no visible appearance is seen, He speaks through the medium of a rational creature: i.e. by the voice of an Angel.

AUG. I have glorified it, i.e. before I made the world; and will glorify it again, i.e. when you shall rise from the dead. Or, I have gloried it, when you were born of a Virgin, did work miracles, was made manifest by the Holy Ghost descending in the shape of a dove; and will glorify it again, when you shall rise from the dead, and, as God, be exalted above the heavens, and your glory above all the earth.

 The people therefore that stood by and heard it, said that it thundered.

CHRYS. The voice though loud and distinct, soon passed off from their gross, carnal, and sluggish minds; only the sound remaining. Others perceived an articulate voice, but did not catch what it said: Others said, An Angel spoke to Him.

 Jesus answered and said, This voice came not because of Me, but for your sakes.

AUG. i.e. It did not come to tell Him what He knew already, but them what they ought to know. And as that voice did not come for His sake, but for theirs, so His soul was not troubled for His sake, but for theirs...

AUG And be converted, and I should heal them. Is not to be understood here, from the beginning of the sentence - that they should not see with their eyes, nor understand with their hearts, nor be converted; conversion being the free gift of God? or, shall we suppose that a heavenly remedy is meant; whereby those who wished to establish their own righteousness, were so far deserted and blinded, as to stumble on the stumbling stone, till, with confusion of face, they humbled themselves, es, and sought not their own righteousness which puffs up the proud, but God's righteousness, which justifies the ungodly.

For many of those who put Christ to death, were afterward troubled with a sense of their guilt; which led to their believing in Him. These things said Isaiah, when he saw His glory, and spoke of Him. He saw Him not really, but figuratively, in prophetic vision. Be not deceived by those who say that the Father is invisible, the Son visible, making the Son a creature. For in the form of God, in which He is equal to the Father, the Son also is invisible; though He took upon Him the form of a servant, that He might be seen by men. Before His incarnation too, He made Himself visible at times to human eyes; but visible through the medium of created matter, not visible as He is.

Feast of St Martin of Tours

St Martin of Tours, a soldier turned monk and bishop, is an important saint in the Benedictine tradition, as St Benedict dedicated a chapel at Monte Cassino to him.

The life of St Martin

From the reading at Matins:

(Reading 5): Martin was born at Sabaria in Pannonia. When he was ten years old he went to the Church, in the spite of his (heathen) father and mother, and by his own will was numbered among the Catechumens. At fifteen years of age he joined the army, and served as a soldier first under Constantius and then under Julian. Once at the gate of Amiens a poor man asked him for an alms for Christ's name's sake, and since he had nothing to his hand but his arms and his clothes, he gave him half of his cloak. In the night following Christ appeared to him clad in the half of his cloak, and saying (to the angels who bare Him company) While Martin is yet a Catechumen, he hath clad Me in this garment.

(Reading 6): At eighteen years of age he was baptized. He gave up thereupon the life of a soldier, and betook himself to Hilary, Bishop of Poietiers, by whom he was placed in the order of Acolytes. Being afterwards made Bishop of Tours, he built a monastery wherein he lived in holiness for a while in company of four-score monks. 

(Reading 7): At the last he fell sick of a grievous fever at Cande, a village in his diocese, and besought God in constant prayer to set him free from the prison of this dying body. His disciples heard him and said Father, why wilt thou go away from us? unto whom wilt thou bequeath us in our sorrow? Their words moved Martin, and he said Lord, if I be still needful to thy people, I refuse not to work.

(Reading 8): When his disciples saw him, in the height of the fever, lying upon his back and praying, they entreated him to turn over and take a little rest upon his side while the violence of his sickness would allow him. But Martin answered them Suffer me to look heavenward rather than earthward, that my spirit may see the way whereby it is so soon going to the Lord. At the moment of death he saw the enemy of mankind, and cried out: What are you come here for, you bloody brute? You murderer, you'll find nothing in me. With these words on his lips, he gave up his soul to God, being aged eighty years. He was received by a company of Angels, who were heard praising God by many persons, especially by holy Severinus, Bishop of Cologne.

The readings for the feast at Matins are:

Nocturn I: I Timothy 3: 1-9; Titus 1:7-11& 2:1-8
Nocturn II: On the life of St Martin
Nocturn III: Homily of St Ambrose on Luke 7
Gospel: Luke 11: 33-36

Feast of the Dedication of the Archbasilica of the Most Holy Saviour

Today's feast is the dedication of the Archbasilica St John Lateran in Rome.

The readings at Matins are as follows:

Nocturn I: Revelation 21: 9-18
Nocturn II: (About the Church and its history)
Nocturn II: (from the Common of the Dedication of a Church) Homily of St Ambrose on Luke 8:81-83
Gospel: Luke 19: 1-10

Lectio notes : John 12: 9-19

The miracle of Lazarus was very public, and excited a great deal of interest, hence Jesus' welcome into Jerusalem, a scene we celebrate afresh every Palm Sunday.

Lectio

You can find the Greek, Latin and Knox translations over at New Advent.  And you can listen to the Latin and the Greek.

The Latin:

Cognovit ergo turba multa ex Judæis quia illic est, et venerunt, non propter Jesum tantum, sed ut Lazarum viderent, quem suscitavit a mortuis. 10 Cogitaverunt autem principes sacerdotum ut et Lazarum interficerent: 11 quia multi propter illum abibant ex Judæis, et credebant in Jesum. 12 In crastinum autem, turba multa quæ venerat ad diem festum, cum audissent quia venit Jesus Jerosolymam, 13 acceperunt ramos palmarum, et processerunt obviam ei, et clamabant: Hosanna, benedictus qui venit in nomine Domini, rex Israël. 14 Et invenit Jesus asellum, et sedit super eum, sicut scriptum est: 15 Noli timere, filia Sion: ecce rex tuus venit sedens super pullum asinæ. 16 Hæc non cognoverunt discipuli ejus primum: sed quando glorificatus est Jesus, tunc recordati sunt quia hæc erant scripta de eo, et hæc fecerunt ei. 17 Testimonium ergo perhibebat turba, quæ erat cum eo quando Lazarum vocavit de monumento, et suscitavit eum a mortuis. 18 Propterea et obviam venit ei turba: quia audierunt fecisse hoc signum. 19 Pharisæi ergo dixerunt ad semetipsos: Videtis quia nihil proficimus? ecce mundus totus post eum abiit.

A great multitude therefore of the Jews knew that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus, whom he had raised from the dead. [10] But the chief priests thought to kill Lazarus also:[8] Me you have not always: Viz., in a visible manner, as when conversant here on earth; and as we have the poor, whom we may daily assist and relieve.[11] Because many of the Jews, by reason of him, went away, and believed in Jesus. [12] And on the next day, a great multitude that was to come to the festival day, when they had heard that Jesus was coming to Jerusalem, [13] Took branches of palm trees, and went forth to meet him, and cried: Hosanna, blessed is he that cometh in the name of the Lord, the king of Israel. [14] And Jesus found a young ass, and sat upon it, as it is written: [15] Fear not, daughter of Sion: behold, thy king cometh, sitting on an ass' s colt. [16] These things his disciples did not know at the first; but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things to him. [17] The multitude therefore gave testimony, which was with him, when he called Lazarus out of the grave, and raised him from the dead. [18] For which reason also the people came to meet him, because they heard that he had done this miracle. [19] The Pharisees therefore said among themselves: Do you see that we prevail nothing? behold, the whole world is gone after him.

Study

From the Catena Aurea:

AUG. See how great was the fruit of His preaching and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd: On the next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees. The branches of palms are songs of praise, for the victory which our Lord was about to obtain by His death over death, and His triumph over the devil, the prince of death, by the trophy of the cross.

CHRYS. They showed now at last that they thought Him greater than a prophet: And went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel, that comes in the name of the Lord.

AUG. Hosanna is a simple exclamation, rather indicating some excitement of the mind, than having any particular meaning; like many interjections that we have in Latin.

BEDE. It is a compound of two words; Hosi is shortened into save; Anna a mere exclamation, complete. Blessed is He that comes in the name of the Lord. The name of the Lord here is the name of God the Father; though we may understand it as His own name; inasmuch as He also is the Lord. But the former sense agrees better with the text above, I am come in My Father's name. He does not lose His divinity, when He teaches us humility.

CHRYS. This is what more than anything made men believe in Christ, viz. the assurance, that He was not opposed to God, that He came from the Father. The words show us the divinity of Christ. Hosanna is, Save us; and salvation in Scripture is attributed to God alone. And comes, it is said, not is brought: the former befits a lord, the latter a servant. In the name of the Lord, goes to prove the same thing. He does not come in the name of a servant, but in the name of the Lord.

AUG. It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven. For Christ then to be King of Israel, w as a condescension, not an elevation, a sign of His pity, not an increase of His power. For He who was as called on earth the King of the Jews, is in heaven the King of Angels.

THEOPHYL. The Jews, when they called Him King of Israel, dreamed of an earthly king. They expected a king to arise, of more than human greatness, who would deliver them from the government of the Romans. But how did our Lord come? The next words tell us; And Jesus when He had found a. young ass, sat thereon.

AUG. John relates the matter briefly, the other Evangelists are more full. The ass, we read in them, was the foal of an ass on which no man had sat: i.e. the Gentile world, who had not received our Lord. The other ass, which was brought, (not the foal, for there were two,) is the believing Jew.

CHRYS. He did this prophetically, to figure the unclean Gentiles being brought into subjection to the Gospel; and also as a fulfillment of prophecy.

AUG. This act of our Lord's is pointed to in the Prophets, though the malignant rulers of the Jews did not see in it any fulfillment of prophecy: As it is written, "Fear not, daughter of Sion, behold your King comes sitting on an ass's colt." Yea, in that nation though reprobate, though blind, there remained still the daughter of Sion; even Jerusalem. To her it is said, Fear not, acknowledge Him whom you praise, and tremble not when He suffers. That blood it is which shall wipe away your sins, and redeem your life

CHRYS. Or thus: Whereas they had had wicked kings, who had subjected them to wars, He said to them, Trust Me, I am not such as they, but gentle and mild: which He showed by the manner of His entrance. For He did not enter at the head of an army, but simply riding on an ass. And observe the philosophy of the Evangelist, who is not ashamed of confessing his ignorance at the time of what these things meant:

These things understood not the disciple at the first, but when Jesus was glorified.

THEOPHYL. See then the consequences of our Lord's passion. It was not to no purpose that He had reserved His greatest miracle for the last. For the resurrection of Lazarus it was that made the crowd believe in Him. The people therefore that were with Him when He called Lazarus out of his grave, and raised him from the dead, bear record.

For this cause the people also met Him, for that they heard that He had done this miracle.

Hence the spite and plotting of the Pharisees: The Pharisees therefore said among themselves, Perceive you how you prevail nothing? behold the world is gone after Him.

AUG. The crowd was disturbed by the crowd. But why grudge that blind crowd, that the world should go after Him, by Whom the world was made?