Lectio notes on John 19:17-22

The New Advent page has the Greek, Latin and Knox translation in parallel text.  The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

17 Et bajulans sibi crucem exivit in eum, qui dicitur Calvariæ locum, hebraice autem Golgotha: 18 ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Jesum. 19 Scripsit autem et titulum Pilatus, et posuit super crucem. Erat autem scriptum: Jesus Nazarenus, Rex Judæorum. 20 Hunc ergo titulum multi Judæorum legerunt: quia prope civitatem erat locus, ubi crucifixus est Jesus, et erat scriptum hebraice, græce, et latine. 21 Dicebant ergo Pilato pontifices Judæorum: Noli scribere: Rex Judæorum: sed quia ipse dixit: Rex sum Judæorum. 22 Respondit Pilatus: Quod scripsi, scripsi.

Douay-Rheims:

And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha. [18] Where they crucified him, and with him two others, one on each side, and Jesus in the midst. [19] And Pilate wrote a title also, and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS. [20] This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin.[21] Then the chief priests of the Jews said to Pilate: Write not, The King of the Jews; but that he said, I am the King of the Jews. [22] Pilate answered: What I have written, I have written.

Commentary

From the Catena Aurea:

GLOSS. By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.

AUG. They, i.e. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who were really the authors of what they procured to be done.

CHRYS. They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew Golgotha, where they crucified Him. The same was done typically by Isaac, who carried the wood. But then the matter only proceeded as far as his father's good pleasure ordered, but now it was fully accomplished, for the reality had appeared.

CHRYS. He carried the badge of victory on His shoulders, was conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place on where death reigned, there Jesus erected His trophy.

On the inscription on the Cross:

CHRYS. As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ's cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews.

BEDE. Wherein was strewn that His kingdom was not, as they thought, destroyed, but rather strengthened.

AUG. But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; after which it follows, Demand of Me, and I will give you the heathen for your inheritance. So this title expresses a great mystery, viz. that the wild olive-tree was made partaker of the fatness of the olive-tree, not the olive-tree made partaker of the bitterness of the wild olive-tree. Christ then is King of the Jews according to the circumcision not of the flesh, but of the heart; not in the letter, but in the spirit.

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city.

CHRYS. It is probable that many Gentiles as well as Jews had come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.

THEOPHYL. The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual. The Latin denotes the practical, because the Roman empire; was the most powerful, and best managed one; the Greek the physical, the Greeks being the best physical philosophers; and, lastly, the Hebrew the theological, because the Jews had been made the depositories of religious knowledge.

CHRYS. But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews. For as Pilate wrote it, it was a plain and single declaration that he was King, but the addition of; that he said, made it a charge against Him of petulance and vain glory.

But Pilate was firm: Pilate answered, What I have written I have written.

AUG. O ineffable working of Divine power even in the hearts of ignorant men. Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the Psalm, Alter not the inscription of the title? But what say you, you mad priests: will the title be the less true, because Jesus said I am the King of the Jews? If that which Pilate wrote cannot be altered, can that be altered which the Truth spoke? Pilate wrote what he wrote, because our Lord said what He said.

Lectio notes: John 19: 1-16

Chapter 19  describes the cruel events leading up to the crucifixion, as well as its immediate aftermath.  Today's section deals with Our Lord's scourging and the mob's rejection of Pilate's attempt to free him.

The New Advent page provides the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.  Here is the Latin Vulgate:

1 Tunc ergo apprehendit Pilatus Jesum, et flagellavit. 2 Et milites plectentes coronam de spinis, imposuerunt capiti ejus: et veste purpurea circumdederunt eum. 3 Et veniebant ad eum, et dicebant: Ave, rex Judæorum: et dabant ei alapas. 4 Exivit ergo iterum Pilatus foras, et dicit eis: Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. 5 (Exivit ergo Jesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: Ecce homo. 6 Cum ergo vidissent eum pontifices et ministri, clamabant, dicentes: Crucifige, crucifige eum. Dicit eis Pilatus: Accipite eum vos, et crucifigite: ego enim non invenio in eo causam. 7 Responderunt ei Judæi: Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. 8 Cum ergo audisset Pilatus hunc sermonem, magis timuit. 9 Et ingressus est prætorium iterum: et dixit ad Jesum: Unde es tu? Jesus autem responsum non dedit ei. 10 Dicit ergo ei Pilatus: Mihi non loqueris? nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? 11 Respondit Jesus: Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, majus peccatum habet. 12 Et exinde quærebat Pilatus dimittere eum. Judæi autem clamabant dicentes: Si hunc dimittis, non es amicus Cæsaris. Omnis enim qui se regem facit, contradicit Cæsari. 13 Pilatus autem cum audisset hos sermones, adduxit foras Jesum: et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. 14 Erat autem parasceve Paschæ, hora quasi sexta, et dicit Judæis: Ecce rex vester. 15 Illi autem clamabant: Tolle, tolle, crucifige eum. Dicit eis Pilatus: Regem vestrum crucifigam? Responderunt pontifices: Non habemus regem, nisi Cæsarem. 16 Tunc ergo tradidit eis illum ut crucifigeretur. Susceperunt autem Jesum, et eduxerunt.

The English of the Challoner Douay Rheims:

Then therefore, Pilate took Jesus, and scourged him. [2] And the soldiers platting a crown of thorns, put it upon his head; and they put on him a purple garment. [3] And they came to him, and said: Hail, king of the Jews; and they gave him blows. [4] Pilate therefore went forth again, and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him. [5] (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.
[6] When the chief priests, therefore, and the servants, had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him. [7] The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God. [8] When Pilate therefore had heard this saying, he feared the more. [9] And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer. [10] Pilate therefore saith to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee?[11] Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin. [12] And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar' s friend. For whosoever maketh himself a king, speaketh against Caesar. [13] Now when Pilate had heard these words, he brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. [14] And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king. [15] But they cried out: Away with him; away with him; crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Caesar.[16] Then therefore he delivered him to them to be crucified. And they took Jesus, and led him forth.

The Catena Aurea on the mocking of Jesus:

BEDE. For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, but scarlet and purple are different names for the same color. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.

CHRYS. It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do you, when you hear of them keep stedfastly in your mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example.

AUG. Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquers the proud world, not by fierce fighting, but by patient suffering.

CHRYS. That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again and says to them, Behold, I bring Him forth to you, that you may know that I find no fault in Him,.

AUG. The envy of the Jews does not subside at Christ's disgraces; yea, rather rises: When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him, crucify Him.

CHRYS. Pilate saw then that it was all in vain: Pilate says to them, Take you Him, and crucify Him. This is the speech of a man abhorring the deed, and urging others to do a deed which he abhors himself. They had brought our, Lord indeed to him that He might be put to death by his sentence, but the very contrary was the result; the governor acquitted Him: For I find no fault in Him. He clears Him immediately from all charges: which shows that he had only permitted the former outrages, to humor the madness of the Jews.

But nothing could shame the Jewish hounds: The Jews answered him, We have a law, and by out law He ought to die, because He made Himself the Son of God.

What were Pilate's motivations?

CHRYS Then Pilate begins to fear that what had been said might be true, and that he might appear; to be administering justice improperly: When Pilate therefore heard that saying, he was the more afraid.

BEDE. It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God

CHRYS. They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.

CHRYS. Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and says to Jesus, Where are you? He no longer asks, What hast you done? But Jesus gave him no answer. For he who had heard, To this end was I born, and for this cause came I into the world, and, My kingdom is not from here ought to have resisted, and rescued Him, instead of which he had yielded to the fury of the Jews. Wherefore seeing that he asked questions without object, He answers him no more indeed at other times He was unwilling to give reasons and defend Himself by argument, when His works testified so strongly for Him; thus showing that He came voluntarily to His work.

AUG. The Jews thought they could alarm Pilate more by the mention of Caesar, than by telling him of their law, as they had done above; We have a law, and by that law He ought to die, because He made Himself the Son of God. So it follows. But the Jews cried out, saying, you let this Man go, you are not Caesar's friend; whosoever makes himself a king speaks against Caesar.

CHRYS. But how can you prove this? By His purple, His diadem, His chariot, His guards? Did He not wall; about with His twelve disciples only, and every thing mean about Him, food, dress, and habitation?

AUG. Pilate was before afraid not of violating their law by sparing Him, but of killing the Son of God, in killing Him. But he could not treat his master Caesar with the same contempt with which he treated the law of a foreign nation: When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

AUG. Pilate still tries to overcome their apprehensions on Caesar's account; Pilate says to them, Shall I crucify your King? He tries to shame them into doing what he had not been able to soften them into by putting Christ to shame.

The chief priests answered, We have no king but Caesar.

AUG. But Pilate is at last overcome by fear: Then delivered he Him therefore to them to be crucified. For it would be taking part openly against Caesar, if when the Jews declared that they had no king but Caesar, he wished to put another king over them, as he would appear to do if he let go unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him to them to crucify Him, but, to be crucified, i.e. by the sentence and authority of the governor. The Evangelist says, delivered to them, to show that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this except to please them.

First Sunday of Advent

The Prophet Isaiah

The liturgical year starts afresh today from I Vespers, with the start of Advent, a season which the Catholic Encyclopedia tells us is a time for the faithful to:

• prepare themselves worthily to celebrate the anniversary of the Lord's coming into the world as the incarnate God of love,
• thus to make their souls fitting abodes for the Redeemer coming in Holy Communion and through grace, and
• thereby to make themselves ready for His final coming as judge, at death and at the end of the world.

At Matins over the next few weeks, the Book of Isaiah is read.

Advent in the Benedictine Office

The rubrics for Advent are quite complex, so do have a read of this post on them in order to refresh your memory or get up to speed on them for the first time.  The bottom line is that you will need to use ribbons or place-markers in your breviary or Diurnal to make sure you use the right antiphons and so forth.

In summary, for the period up to December 17, the Ordinary for the Office in Advent is set out in the Monastic Diurnal at 8-17*.

Sundays in Advent are all first class, with their own proper antiphons and proper texts (chapter etc).  The Lauds antiphons are used from I Vespers of Saturday until II Vespers, using the normal principles (that is, the fourth antiphon is omitted at Vespers; the first antiphon is used at Prime, the second at Terce, etc, skipping the fourth as usual). These antiphons are then used for the minor hours throughout that week (MD 13*ff puts them together to make it easier to find the right antiphon for the relevant hour).

The ordinary days of Advent are of the third class. As usual, the collects are from the previous Sunday (with the exception of the Ember days in week three of Advent, which have their own particular collects).

On days when a feast is celebrated (such as the Immaculate Conception) a commemoration of Advent (canticle antiphon, versicle and collect, said after the collect of the feast) is always made at both Lauds and Vespers.

Lauds and Vespers: Have canticle antiphons set for each day.  Note also that the chapter, hymn, responsory etc are from the Ordinary of Advent (MD 9*; 15*);

Prime to None: Have antiphons for each week of Advent, set out at MD 13* ff.  At Terce to None, the chapter and versicle are for the season, also set out in the psalter section of the Diurnal.

This week in the traditional Benedictine Office

Sun 1 Dec First Sunday of Advent, Class I 

Matins readings: I: Isaiah 1:1-11  II: Sermon of St Leo III: Homily of St Gregory Gospel: Luke 21: 25-33

Mon 2 Dec Monday in the first week of Advent, Class III; St Peter Chrysologus, memorial

Matins readings: Is 1:16-28

Tues 3 Dec Tuesday in the first week of Advent, Class III; St Francis Xavier, memorial 

Matins readings: Is 2: 1-9

Wed 4 Dec Wednesday in the first week of Advent, Class III

Matins readings: Is 3:1-11

Thurs Dec 5 Thursday in the first week of Advent, Class III

Matins readings: Is 4:1-3; 5: 1-7

Friday in the first week of Advent, Class III; St Nicolas, Memorial

Matins readings: Is 6: 1-10


Sat 7 Dec St Ambrose, Class III

Matins readings: Is 7: 1-6; reading 3 on the saint's life

Feast of St Andrew

Today is the feast of the apostle Andrew.  The readings at Matins the traditional Benedictine Office are:

Nocturn I: Romans 10: 4-21
Nocturn II: Readings on the saint (see below)
Nocturn III: Homily of St Gregory
Gospel: Matthew 4:18-22

Readings on the life of the saint

(Reading 5):The Apostle Andrew was born at Bethsaida, a town of Galilee, and was the brother of Peter. He was a disciple of John the Baptist, and heard him say of Christ, Behold the Lamb of God, John i. 35-37, 40, whereupon he immediately followed Jesus, bringing his brother also with him. Some while after, they were both fishing in the Sea of Galilee, and the Lord Christ, going by, called them both, before any other of the Apostles, in the words, Follow Me, and I will make you fishers of men. They made no delay, but left their nets, and followed Him. Matth. iv. 18-20. After the death and Resurrection of Christ, Andrew was allotted Scythia as the province of his preaching, and, after labouring there, he went through Epirus and Thrace, where he turned vast multitudes to Christ by his teaching and miracles. 

(Reading 6)Finally he went to Patras in Achaia, and there also he brought many to the knowledge of Gospel truth. Aegeas the Pro-consul resisted the preaching of the Gospel, and the Apostle freely rebuked him, bidding him know that while he held himself a judge of his fellow men, he was himself hindered by devils from knowing Christ our God, the Judge of all. Then Egeas, being angry, answered him, Boast no more of this thy Christ. He spake words even such as thine, but they availed Him not, and He was crucified by the Jews. Whereto Andrew boldly answered that Christ had given Himself up to die for man's salvation; but the Pro-consul blasphemously interrupted him, and bade him look to himself, and sacrifice to the gods. Then said Andrew, We have an altar, whereon day by day I offer up to God, the Almighty, the One, and the True, not the flesh of bulls nor the blood of goats, but a Lamb without spot and when all they that believe have eaten of the Flesh Thereof, the Lamb That was slain abideth whole and liveth. 

(Reading 7): Then Aegeas being filled with wrath, bound the Apostle in prison. Now, the people would have delivered him, but he himself calmed the multitude, and earnestly besought them not to take away from him the crown of martyrdom, for which he longed and which was now drawing near.Come short while after, he was brought before the judgment-seat, where he extolled the mystery of the cross, and rebuked Aegeas for his ungodliness. Then Aegeas could bear with him no longer, but commanded him to be crucified, in imitation of Christ. 

(Reading 8) Andrew, then, was led to the place of martyrdom, and, as soon as he came in sight of the cross, he cried out, O precious cross, which the Members of my Lord have made so goodly, how long have I desired thee! how warmly have I loved thee! how constantly have I sought thee! And, now that thou art come to me, how is my soul drawn to thee! Welcome me from among men, and join me again to my Master, that as by thee He redeemed me, so by thee also He may take me unto Himself. So he was fastened to the cross, whereon he hung living for two days, during which time he ceased not to preach the faith of Christ, and, finally, passed into the Presence of Him the likeness of Whose death he had loved so well. All the above particulars of his last sufferings were written by the Priests and Deacons of Achaia, who bear witness to them of their own knowledge. Under the Emperor Constantine the bones of the Apostle were first taken to Constantinople, whence they were afterwards brought to Amalfi. In the Pontificate of Pope Pius II his head was carried to Rome, where it is kept in the Basilica of St Peter.

Lectio notes on John 18:19-40

In this section of St John's Gospel, the scene has now moved to the interrogation of Jesus by the priests.

The text

The Greek, Latin and Knox translation can be found on the New Advent page.  You can listen to it read in Latin and/or the Greek.  Here is the Latin:

19 Pontifex ergo interrogavit Jesum de discipulis suis, et de doctrina ejus. 20 Respondit ei Jesus: Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Judæi conveniunt, et in occulto locutus sum nihil. 21 Quid me interrogas? interroga eos qui audierunt quid locutus sim ipsis: ecce hi sciunt quæ dixerim ego. 22 Hæc autem cum dixisset, unus assistens ministrorum dedit alapam Jesu, dicens: Sic respondes pontifici? 23 Respondit ei Jesus: Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me cædis? 24 Et misit eum Annas ligatum ad Caipham pontificem.25 Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: Numquid et tu ex discipulis ejus es? Negavit ille, et dixit: Non sum. 26 Dicit ei unus ex servis pontificis, cognatus ejus, cujus abscidit Petrus auriculam: Nonne ego te vidi in horto cum illo? 27 Iterum ergo negavit Petrus: et statim gallus cantavit.28 Adducunt ergo Jesum a Caipha in prætorium. Erat autem mane: et ipsi non introierunt in prætorium, ut non contaminarentur, sed ut manducarent Pascha. 29 Exivit ergo Pilatus ad eos foras, et dixit: Quam accusationem affertis adversus hominem hunc? 30 Responderunt, et dixerunt ei: Si non esset hic malefactor, non tibi tradidissemus eum. 31 Dixit ergo eis Pilatus: Accipite eum vos, et secundum legem vestram judicate eum. Dixerunt ergo ei Judæi: Nobis non licet interficere quemquam. 32 Ut sermo Jesu impleretur, quem dixit, significans qua morte esset moriturus. 33 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. 38 Dicit ei Pilatus: Quid est veritas? Et cum hoc dixisset, iterum exivit ad Judæos, et dicit eis: Ego nullam invenio in eo causam. 39 Est autem consuetudo vobis ut unum dimittam vobis in Pascha: vultis ergo dimittam vobis regem Judæorum? 40 Clamaverunt ergo rursum omnes, dicentes: Non hunc, sed Barabbam. Erat autem Barabbas latro.

Douay-Rheims:

 [19] The high priest therefore asked Jesus of his disciples, and of his doctrine. [20] Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing.[21] Why asketh thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said. [22] And when he had said these things, one of the servants standing by, gave Jesus a blow, saying: Answerest thou the high priest so? [23] Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me? [24] And Annas sent him bound to Caiphas the high priest. [25] And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not. [26] One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him? [27] Again therefore Peter denied; and immediately the cock crew. [28] Then they led Jesus from Caiphas to the governor' s hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch. [29] Pilate therefore went out to them, and said: What accusation bring you against this man? [30] They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.[31] Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death; [32] That the word of Jesus might be fulfilled, which he said, signifying what death he should die. [33] Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews? [34] Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me? [35] Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?[36] Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. [37] Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. [38] Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him. [39] But you have a custom that I should release one unto you at the pasch: will you, therefore, that I release unto you the king of the Jews? [40] Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.

Commentary

The Catena Aurea points out that the priests were not actually interested in seeking truth, but rather trumping up a charge against Jesus:

CHRYS. As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.

THEOPHYL. He asks Him moreover of His doctrine, what it was, whether opposed to Moses and the law, that he might take occasion thereby to put Him to death as an enemy of God.

ALCUIN. He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, where the Jews always resort; and in secret have I said nothing.

THEOPHYL. When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and show that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer you the high priest so?

Peter again denies Jesus.  We need to ponder the spiritual interpretation of these acts:

CHRYS. The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.

BEDE. Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.

 Jesus' interrogation by Pilate draws out two final important lessons for us, first on the nature of the kingdom:

AUG. This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate's question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate's answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i.e. Jews and Gentiles, I hinder not your dominion in this world. What more would you have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He says, you are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son.

CHRYS. Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He has his sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. Here He shows the weakness of an earthly kingdom, has its strength from its servants, whereas that higher kingdom is sufficient to itself, and wanting in nothing. And if His kingdom was thus the greater of the two, it follows that He was taken of His own will, and delivered up Himself.

And secondly on the nature of truth as an absolute:

AUG But when Christ bears witness to the truth, He bears witness to Himself; as He said above, I am the truth. But inasmuch as all men have not faith, He adds, Everyone that is of the truth hears My voice: hears, that is, with the inward ear; obeys My voice, believes Me. Every one that is of the truth, has reference to the grace by which He calls according to His purpose. For as regards the nature in which we are created, since the truth created all, all are of the truth. But it is not all to whom it is given the truth to obey the truth. For had He even said, Everyone one that hears My voice is of the truth, it still would be thought that such were of the truth, because they obeyed the truth But He does not say this, but Everyone that is of the truth hears My voice. A man then is not of the truth, because he hears His voice, but hears His voice because he is of the truth. This grace is conferred upon him by the truth.

CHRYS. These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short inquiry, What is truth had almost said to Him, What is truth?

THEOPHYL. For it had almost vanished from the world, and become unknown in consequence of the general unbelief.

Lectio notes for John 18: 1-18

Giotto

With Chapter 18 of St John's Gospel, the scene now moves to the Garden of Gethsemane, and Jesus' betrayal by Judas.

The text

The Greek, Latin and Knox translation can be found on the New Advent page.  You can listen to it read in Latin and/or the Greek.   Here is the Latin:

Hæc cum dixisset Jesus, egressus est cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli ejus. 2 Sciebat autem et Judas, qui tradebat eum, locum: quia frequenter Jesus convenerat illuc cum discipulis suis. 3 Judas ergo cum accepisset cohortem, et a pontificibus et pharisæis ministros, venit illuc cum laternis, et facibus, et armis. 4 Jesus itaque sciens omnia quæ ventura erant super eum, processit, et dixit eis: Quem quæritis? 5 Responderunt ei: Jesum Nazarenum. Dicit eis Jesus: Ego sum. Stabat autem et Judas, qui tradebat eum, cum ipsis. 6 Ut ergo dixit eis: Ego sum: abierunt retrorsum, et ceciderunt in terram. 7 Iterum ergo interrogavit eos: Quem quæritis? Illi autem dixerunt: Jesum Nazarenum. 8 Respondit Jesus: Dixi vobis, quia ego sum: si ergo me quæritis, sinite hos abire. 9 Ut impleretur sermo, quem dixit: Quia quos dedisti mihi, non perdidi ex eis quemquam. 10 Simon ergo Petrus habens gladium eduxit eum: et percussit pontificis servum, et abscidit auriculam ejus dexteram. Erat autem nomen servo Malchus. 11 Dixit ergo Jesus Petro: Mitte gladium tuum in vaginam. Calicem, quem dedit mihi Pater, non bibam illum?12 Cohors ergo, et tribunus, et ministri Judæorum comprehenderunt Jesum, et ligaverunt eum. 13 Et adduxerunt eum ad Annam primum: erat enim socer Caiphæ, qui erat pontifex anni illius. 14 Erat autem Caiphas, qui consilium dederat Judæis: Quia expedit unum hominem mori pro populo. 15 Sequebatur autem Jesum Simon Petrus, et alius discipulus. Discipulus autem ille erat notus pontifici, et introivit cum Jesu in atrium pontificis. 16 Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariæ: et introduxit Petrum. 17 Dicit ergo Petro ancilla ostiaria: Numquid et tu ex discipulis es hominis istius? Dicit ille: Non sum. 18 Stabant autem servi et ministri ad prunas, quia frigus erat, et calefaciebant se: erat autem cum eis et Petrus stans, et calefaciens se.

The Douay-Rheims:

When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples. [2] And Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples. [3] Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. [4] Jesus therefore, knowing all things that should come upon him, went forth, and said to them: Whom seek ye? [5] They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them. [6] As soon therefore as he had said to them: I am he; they went backward, and fell to the ground. [7] Again therefore he asked them: Whom seek ye? And they said, Jesus of Nazareth. [8] Jesus answered, I have told you that I am he. If therefore you seek me, let these go their way. [9] That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one. [10] Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus.[11] Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it? [12] Then the band and the tribune, and the servants of the Jews, took Jesus, and bound him: [13] And they led him away to Annas first, for he was father in law to Caiphas, who was the high priest of that year. [14] Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people. [15] And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest. [16] But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter. [17] The maid therefore that was portress, saith to Peter: Art not thou also one of this man' s disciples? He saith: I am not. [18] Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing, and warming himself.

Commentary

Today's section of the Gospel focus on betrayal: first Judas' then Peter's.  The Catena Aurea anthology of commentaries points to the spiritual interpretation of the garden, the night, and more:

ALCUIN. Over the brook Cedron, i.e. of cedars. It is the genitive in the Greek. He goes over the brook, i.e. drinks of the brook of His Passion. Where there was a garden, that the sin which was committed in a garden, He might blot out in a garden. Paradise signifies garden of delights.

CHRYS. That it might not be thought that He went into a garden to hide Himself, it is added, But Judas who betrayed Him knew the place: for Jesus of often resorted there with; His disciples.

AUG. There the wolf in sheep's clothing permitted by the deep counsel of the Master of the flock to go among the sheep, learned in what way to disperse the flock, and ensnare the Shepherd.

The passage makes it clear that Jesus handed himself over voluntarily:

CHRYS. They had often sent elsewhere to take Him, but had not been able. Whence it is evident that He gave Himself up voluntarily; as it follows, Jesus therefore, knowing all things that should come upon Him, went forth, and said to them, Whom do you seek?

THEOPHYL. He asks not because He needed to know, for He knew all things that should come upon Him; but because He wished to show, that though present, they could not see or distinguish Him: Jesus says to them, I am He.

CHRYS. He Himself had blinded their eyes. For that darkness was not the reason is clear, because the Evangelist says that they had lanterns. Though they had not lanterns, however, they should at least have recognized Him by His voice. And if they did not know Him, yet how was it that Judas, who had been with Him constantly also, did not know Him? And Judas also which betrayed Him stood with them. Jesus did all this to show that they could not have taken Him, or even seen Him when He was in the midst of them, had He not permitted it.

AUG. As soon then as He said To them, I am He, they went backward. Where now is the band of soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred, terrible with arms. For God was hid in the flesh, and the eternal day was so obscured by His human body, that He was sought for with lanterns and torches, to be slain in the darkness. What shall He do when He comes to judge, Who did thus when He was going to be judged? And now even at the present time Christ says by the Gospel, I am He, and an Antichrist is expected by the Jews: to the end that they may go backward, and fall to the ground; because that forsaking heavenly, they desire earthly things.

St Peter's first reaction is armed resistance:

CHRYS. Peter trusting to these last words of our Lord's, and to what He had just done, assaults those who came to take Him: Then Simon Peter having a sword drew it, and smote the high priest's servant. But how, commanded as he had been to have neither scrip, nor two garments, had he a sword? Perhaps he had foreseen this occasion, and provided one. 

THEOPHYL. Or, he had got one for sacrificing the lamb, and carried it away with him from the Supper.

CHRYS. But how could he, who had been forbidden ever to strike on the cheek, be a murderer? Because what he had been forbidden to do was to avenge himself, but here he was not avenging himself, but his Master. They were not however yet perfect: afterwards you shall see Peter beaten with stripes, and bearing it humbly. And cut off his right ear: this seems to show the impetuosity of the Apostle; that he struck at the head itself. 

AUG. The servant's name was Malchus; John is the only Evangelist who mentions the servant's name; as Luke is the only one who mentions that our Lord touched the ear and healed him. 

CHRYS. He wrought this miracle both to teach us, that we ought to do good to those who suffer and to manifest His power. The Evangelist gives the name, that those who then read it might have the opportunity of inquiring into the truth of the account. And he mentions that he was the servant of the high priest, because in addition to the miracle of the cure itself, this shows that it was performed upon one of those who came to take Him, and who shortly after struck Him on the face. 

AUG. The name Malchus signifies, about to reign. What then does the ear cut off for our Lord, and healed by our Lord denote, but the abolition of the old, and the creating of a new, hearing in the newness of the Spirit, and not in the oldness of the letter? To whomsoever this is given, who can doubt that he will reign with Christ? But he was a servant too, has reference to that oldness, which generated to bondage: the cure figures liberty.

THEOPHYL. Or, the cutting off of the high priest's servant's right ear is a type of the people's deafness, of which the chief priests partook most strongly: the restoration of the ear, of ultimate reenlightenment of the understanding of the Jews, at the coming of Elias. 

AUG. Our Lord condemned Peter's act, and forbade him proceeding further: Then said Jesus to Peter, Put up your sword into the sheath. He was to be admonished to have patience: and this was written for our learning. 

Peter's second reaction is denial:

AUG. The temptation of Peter, which took place in the midst of the contumelies offered to our Lord, is not placed by all in the same order. Matthew and Mark put the contumelies first, the temptation of Peter afterwards; Luke the temptation first, the contumelies after. John begins with the temptation: And Simon Peter followed Jesus, and so did another disciple. 

ALCUIN. He followed his Master out of devotion, though afar off, on account of fear. 

AUG. Who that other disciple was we cannot hastily decide, as his name is not told us. John however is accustomed to signify himself by this expression, with the addition of, whom Jesus loved. Perhaps therefore he is the one. 

CHRYS. He omits his own name out of humility: though he is relating an act of great virtue, how that he followed when the rest fled. He puts Peter before himself, and then mentions himself, in order to show that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could. That disciple was known to the high priest, and went in with Jesus into the palace of the high priest. This he mentions not as a boast, but in order to diminish his own merit, in having been the only one who entered with Jesus. It is accounting for the act in another way, than merely by greatness of mind. 

Peter's love took him as far as the palace, but his fear prevented him entering in: But Peter stood at the door without. 

ALCUIN. He stood without, as being about to deny his Lord. He was not in Christ, who dared not confess Christ. 

CHRYS. But that Peter would have entered the palace, if he had been permitted, appears by what immediately follows: Then went out that other disciple who was known to the high priest, and spoke to her who kept the doors, and brought in Peter. 

He did not bring him in himself, because he kept near Christ. It follows: Then says the damsel that kept the door to Peter, Are not you also one of this Man's s disciples? He says, I am not. What say you, O Peter? Did you not say before, I will lay down my life for your sake? What then had happened, that you give way even when the damsel asks you? It was not a soldier who asked you, but a mean porteress. Nor said she, Are you this Deceiver's disciple, but, this Man's: an expression of pity. Are not you also, she says, because John was inside. 

AUG. But what wonder, if God foretold truly, man presumed falsely. Respecting this denial of Peter we should remark, that Christ is not only denied by him, who denies that He is Christ, but by him also who denies himself to be a Christian. For the Lord did not say to Peter, you shall deny that you art My disciple, but, you shall deny Me. He denied Him then, when he denied that he was His disciple. And what was this but to deny that he was a Christian? How many afterwards, even boys and girls, were able to despise death, confess Christ, and enter courageously into the kingdom of heaven; which he who received the keys of the kingdom, was now unable to do? Wherein we see the reason for His saying above, Let these go their way, for of those which you hast given Me, have I lost none. If Peter had gone out of this world immediately after denying Christ, He must have been lost. 

CHRYS. Therefore did Divine Providence permit Peter first to fall, in order that he might be less severe to sinners from the remembrance of his own fall. Peter, the teacher and master of the whole world, sinned, and obtained pardon. that judges might thereafter have that rule to go by in dispensing pardon. For this reason I suppose the priesthood was not given to Angels; because, being without sin themselves, they would punish sinners without pity. Passible man is placed over man, in order that remembering his own weakness, he may be merciful to others. 

Lectio notes on John 17:14 - 26

Today's section of the Gospel starts with the important lesson that we are to be in the world but not of it: though our tasks is to transform the world, to convert it to Christ to there is nothing at all wrong with building up the walls of the Church to keep evil out!  The second part of the chapter widens Christ's prayer to all believers down the ages.

The text

The New Advent page has the Greek, Latin and Knox translation.  You can listen to the Latin here and the Greek here.

The Latin:

14 Ego dedi eis sermonem tuum, et mundus eos odio habuit, quia non sunt de mundo, sicut et ego non sum de mundo. 15 Non rogo ut tollas eos de mundo, sed ut serves eos a malo. 16 De mundo non sunt, sicut et ego non sum de mundo. 17 Sanctifica eos in veritate. Sermo tuus veritas est. 18 Sicut tu me misisti in mundum, et ego misi eos in mundum: 19 et pro eis ego sanctifico meipsum: ut sint et ipsi sanctificati in veritate.20 Non pro eis autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me: 21 ut omnes unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint: ut credat mundus, quia tu me misisti. 22 Et ego claritatem, quam dedisti mihi, dedi eis: ut sint unum, sicut et nos unum sumus. 23 Ego in eis, et tu in me: ut sint consummati in unum: et cognoscat mundus quia tu me misisti, et dilexisti eos, sicut et me dilexisti. 24 Pater, quos dedisti mihi, volo ut ubi sum ego, et illi sint mecum: ut videant claritatem meam, quam dedisti mihi: quia dilexisti me ante constitutionem mundi. 25 Pater juste, mundus te non cognovit, ego autem te cognovi: et hi cognoverunt, quia tu me misisti. 26 Et notum feci eis nomen tuum, et notum faciam: ut dilectio, qua dilexisti me, in ipsis sit, et ego in ipsis.

Douay-Rheims:

[14] I have given them thy word, and the world hath hated them, because they are not of the world; as I also am not of the world. [15] I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil. [16] They are not of the world, as I also am not of the world. [17] Sanctify them in truth. Thy word is truth. [18] As thou hast sent me into the world, I also have sent them into the world. [19] And for them do I sanctify myself, that they also may be sanctified in truth. [20] And not for them only do I pray, but for them also who through their word shall believe in me;
[21] That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. [22] And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: [23] I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. [24] Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. [25] Just Father, the world hath not known thee; but I have known thee: and these have known that thou hast sent me. [26] And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them.

Commentary

Catena Aurea page on being in the world not of it:

BEDE. As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and You to the world. But that you should keep them from the evil; every evil, but especially the evil of schism.

AUG. He repeats the same thing again; They are not of the world, even as I am not of the world.

CHRYS. Above, when He said, Then whom you gave Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing, in common with earth they are made citizens of heaven. Wherein He shows His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance Keep them from the evil, i.e. not from dangers only, but from falling away from the faith.

Prayer for all believers:

AUG. When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe of Me through their word.

CHRYS. Another ground of consolation to them, that they were to be the cause of the salvation of others.

AUG. All, i.e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those,

i.e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles' word, but believed already.

Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith.

The case of Paul however still remains, An Apostle not of men, or by men; and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come.

The call to unity in Christ, true ecumenism through the reconciliation of all believers to the Catholic Church:

HILARY. And this unity is recommended by the great example of unity: As you, Father, are in Me, and I in you, that they also may be one in Us, i.e. that as the Father is in the Son, and the Son in the Father, so after the likeness of this unity, all may be one in the Father and in the Son.

CHRYS. For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that you are My disciples, if you have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He says, not being a peacemaker, they will not acknowledge Me as sent from God.