Saturday, February 27, 2010
Friday, February 26, 2010
Wednesday, February 24, 2010
Monday, February 22, 2010
Sunday, February 14, 2010
Psalm 51 English
51:1 Have mercy on me, [1] O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right [2] spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17 The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19 then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right [2] spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17 The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19 then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
PSALMIUS L.
PSALMIUS L.
1 MISERERE mei, Deus: secundum magnam misericordiam tuam.
Et secundum multitudinem miserationum tuarum: deleiniquitatem meam.
2 Amplius lava me ab iniquitate mea: et a peccato meo munda me.
3 Quoniam iniquitatem meam ego cognosco: et peceatum meum contra me est semper.
4 Tibi soli peceavi, et malum coram te feci: ut justificeris in sermonibus tuis, et vincas cum judicaris.
5 Ecce enim in iniquitatibus conceptus sum: et in peccatis concepit me mater mea.
6 Ecce enim veritatem dilexisti: incerta et occulta sapientiæ tuæ manifestasti mihi.
7 Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
8 Auditui meo dabis gaudium et lætitiam: et exsultabunt ossa humiliata.
9 Averte faciem tuam a peccatis meis: et omnes iniquitates meas dele.
10 Cor mundum crea in me, Deus: et spiritum reotum innoara in visceribas meis.
11 Ne projicias me a facie tua: et spiritum sanctum tuum ne auferas a me.
12 Redde mihi lætitiam salutaris tui: et spiritu principali confirma me.
13 Docebo iniquos vias tuas: et impii ad te convertentur.
14 Libera me de sanguinibus, Deus, Deus salutis meæ: et exsultabit lingua mea justitiam tuam.
15 Domine, labia mea aperies: et os meum annuntiabit laudem tuam.
16 Quoniam si voluisses sacrificium, dedissem: utique holocaustis non delectaberus.
17 Sacrificium Deo spiritus contribulatus: cor contritum et humiliatum, Deus, non despicies.
18 Benigne fac, Domine, in bona voluntate tua Sion: ut ædificentur muri Hierusalem.
19 Tunc aceeptabis sacrificium justitiæ, oblationes et holocausta: tunc imponent super altare tuum vitulos.
1 MISERERE mei, Deus: secundum magnam misericordiam tuam.
Et secundum multitudinem miserationum tuarum: deleiniquitatem meam.
2 Amplius lava me ab iniquitate mea: et a peccato meo munda me.
3 Quoniam iniquitatem meam ego cognosco: et peceatum meum contra me est semper.
4 Tibi soli peceavi, et malum coram te feci: ut justificeris in sermonibus tuis, et vincas cum judicaris.
5 Ecce enim in iniquitatibus conceptus sum: et in peccatis concepit me mater mea.
6 Ecce enim veritatem dilexisti: incerta et occulta sapientiæ tuæ manifestasti mihi.
7 Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
8 Auditui meo dabis gaudium et lætitiam: et exsultabunt ossa humiliata.
9 Averte faciem tuam a peccatis meis: et omnes iniquitates meas dele.
10 Cor mundum crea in me, Deus: et spiritum reotum innoara in visceribas meis.
11 Ne projicias me a facie tua: et spiritum sanctum tuum ne auferas a me.
12 Redde mihi lætitiam salutaris tui: et spiritu principali confirma me.
13 Docebo iniquos vias tuas: et impii ad te convertentur.
14 Libera me de sanguinibus, Deus, Deus salutis meæ: et exsultabit lingua mea justitiam tuam.
15 Domine, labia mea aperies: et os meum annuntiabit laudem tuam.
16 Quoniam si voluisses sacrificium, dedissem: utique holocaustis non delectaberus.
17 Sacrificium Deo spiritus contribulatus: cor contritum et humiliatum, Deus, non despicies.
18 Benigne fac, Domine, in bona voluntate tua Sion: ut ædificentur muri Hierusalem.
19 Tunc aceeptabis sacrificium justitiæ, oblationes et holocausta: tunc imponent super altare tuum vitulos.
Saturday, February 13, 2010
Friday, February 12, 2010
Sunday, February 7, 2010
Paper on the Eucharist
Freshmen: Do not forget that the DRAFT of your 3-5 page paper on the Eucharist is due on Thursday.
Typed. Double-spaced.
Enjoy the snow, but don't forget to write!
Typed. Double-spaced.
Enjoy the snow, but don't forget to write!
Friday, February 5, 2010
Pope's Lenten Message for 2010
"The Justice of God Has Been Manifested Through Faith in Jesus Christ"
VATICAN CITY, FEB. 4, 2010 (Zenit.org).- Here is Benedict XVI's message for Lent, which was published today by the Vatican press office. The message has as its theme: "The Justice of God Has Been Manifested Through Faith in Jesus Christ."
Lent begins Feb. 17
* * *
Dear Brothers and Sisters!
Each year, on the occasion of Lent, the Church invites us to a sincere review of our life in light of the teachings of the Gospel. This year, I would like to offer you some reflections on the great theme of justice, beginning from the Pauline affirmation: "The justice of God has been manifested through faith in Jesus Christ" (cf. Rm 3, 21-22).
Justice: "dare cuique suum"
First of all, I want to consider the meaning of the term "justice," which in common usage implies "to render to every man his due," according to the famous expression of Ulpian, a Roman jurist of the third century. In reality, however, this classical definition does not specify what "due" is to be rendered to each person. What man needs most cannot be guaranteed to him by law. In order to live life to the full, something more intimate is necessary that can be granted only as a gift: we could say that man lives by that love which only God can communicate since He created the human person in His image and likeness. Material goods are certainly useful and required – indeed Jesus Himself was concerned to heal the sick, feed the crowds that followed Him and surely condemns the indifference that even today forces hundreds of millions into death through lack of food, water and medicine – yet "distributive" justice does not render to the human being the totality of his "due." Just as man needs bread, so does man have even more need of God. Saint Augustine notes: if "justice is that virtue which gives every one his due ... where, then, is the justice of man, when he deserts the true God?" (De civitate Dei, XIX, 21).
What is the Cause of Injustice?
The Evangelist Mark reports the following words of Jesus, which are inserted within the debate at that time regarding what is pure and impure: "There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him … What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts" (Mk 7, 14-15, 20-21). Beyond the immediate question concerning food, we can detect in the reaction of the Pharisees a permanent temptation within man: to situate the origin of evil in an exterior cause. Many modern ideologies deep down have this presupposition: since injustice comes "from outside," in order for justice to reign, it is sufficient to remove the exterior causes that prevent it being achieved. This way of thinking – Jesus warns – is ingenuous and shortsighted. Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious cooperation with evil. With bitterness the Psalmist recognises this: "Behold, I was brought forth in iniquity, and in sin did my mother conceive me" (Ps 51,7). Indeed, man is weakened by an intense influence, which wounds his capacity to enter into communion with the other.
By nature, he is open to sharing freely, but he finds in his being a strange force of gravity that makes him turn in and affirm himself above and against others: this is egoism, the result of original sin. Adam and Eve, seduced by Satan’s lie, snatching the mysterious fruit against the divine command, replaced the logic of trusting in Love with that of suspicion and competition; the logic of receiving and trustfully expecting from the Other with anxiously seizing and doing on one’s own (cf. Gn 3, 1-6), experiencing, as a consequence, a sense of disquiet and uncertainty. How can man free himself from this selfish influence and open himself to love?
Justice and Sedaqah
At the heart of the wisdom of Israel, we find a profound link between faith in God who "lifts the needy from the ash heap" (Ps 113,7) and justice towards one’s neighbor. The Hebrew word itself that indicates the virtue of justice, sedaqah, expresses this well. Sedaqah, in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one’s neighbour (cf. Ex 20, 12-17), especially the poor, the stranger, the orphan and the widow (cf. Dt 10, 18-19). But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first "heard the cry" of His people and "came down to deliver them out of hand of the Egyptians" (cf. Ex 3,8). God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor (cf. Sir 4,4-5, 8-9), the stranger (cf. Ex 22,20), the slave (cf. Dt 15, 12-18). In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper "exodus" than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?
Christ, the Justice of God
The Christian Good News responds positively to man’s thirst for justice, as Saint Paul affirms in the Letter to the Romans: "But now the justice of God has been manifested apart from law … the justice of God through faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned and fall short of the glory of God, they are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith" (3, 21-25).
What then is the justice of Christ? Above all, it is the justice that comes from grace, where it is not man who makes amends, heals himself and others. The fact that "expiation" flows from the "blood" of Christ signifies that it is not man’s sacrifices that free him from the weight of his faults, but the loving act of God who opens Himself in the extreme, even to the point of bearing in Himself the "curse" due to man so as to give in return the "blessing" due to God (cf. Gal 3, 13-14). But this raises an immediate objection: what kind of justice is this where the just man dies for the guilty and the guilty receives in return the blessing due to the just one? Would this not mean that each one receives the contrary of his "due"? In reality, here we discover divine justice, which is so profoundly different from its human counterpart. God has paid for us the price of the exchange in His Son, a price that is truly exorbitant. Before the justice of the Cross, man may rebel for this reveals how man is not a self-sufficient being, but in need of Another in order to realize himself fully. Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one’s own need – the need of others and God, the need of His forgiveness and His friendship. So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from "what is mine," to give me gratuitously "what is His." This happens especially in the sacraments of Reconciliation and the Eucharist. Thanks to Christ’s action, we may enter into the "greatest" justice, which is that of love (cf. Rm 13, 8-10), the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected.
Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.
Dear brothers and sisters, Lent culminates in the Paschal Triduum, in which this year, too, we shall celebrate divine justice – the fullness of charity, gift, salvation. May this penitential season be for every Christian a time of authentic conversion and intense knowledge of the mystery of Christ, who came to fulfill every justice. With these sentiments, I cordially impart to all of you my Apostolic Blessing.
From the Vatican, 30 October 2009
BENEDICTUS PP. XVI
© Copyright 2010 -- Libreria Editrice Vaticana
VATICAN CITY, FEB. 4, 2010 (Zenit.org).- Here is Benedict XVI's message for Lent, which was published today by the Vatican press office. The message has as its theme: "The Justice of God Has Been Manifested Through Faith in Jesus Christ."
Lent begins Feb. 17
* * *
Dear Brothers and Sisters!
Each year, on the occasion of Lent, the Church invites us to a sincere review of our life in light of the teachings of the Gospel. This year, I would like to offer you some reflections on the great theme of justice, beginning from the Pauline affirmation: "The justice of God has been manifested through faith in Jesus Christ" (cf. Rm 3, 21-22).
Justice: "dare cuique suum"
First of all, I want to consider the meaning of the term "justice," which in common usage implies "to render to every man his due," according to the famous expression of Ulpian, a Roman jurist of the third century. In reality, however, this classical definition does not specify what "due" is to be rendered to each person. What man needs most cannot be guaranteed to him by law. In order to live life to the full, something more intimate is necessary that can be granted only as a gift: we could say that man lives by that love which only God can communicate since He created the human person in His image and likeness. Material goods are certainly useful and required – indeed Jesus Himself was concerned to heal the sick, feed the crowds that followed Him and surely condemns the indifference that even today forces hundreds of millions into death through lack of food, water and medicine – yet "distributive" justice does not render to the human being the totality of his "due." Just as man needs bread, so does man have even more need of God. Saint Augustine notes: if "justice is that virtue which gives every one his due ... where, then, is the justice of man, when he deserts the true God?" (De civitate Dei, XIX, 21).
What is the Cause of Injustice?
The Evangelist Mark reports the following words of Jesus, which are inserted within the debate at that time regarding what is pure and impure: "There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him … What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts" (Mk 7, 14-15, 20-21). Beyond the immediate question concerning food, we can detect in the reaction of the Pharisees a permanent temptation within man: to situate the origin of evil in an exterior cause. Many modern ideologies deep down have this presupposition: since injustice comes "from outside," in order for justice to reign, it is sufficient to remove the exterior causes that prevent it being achieved. This way of thinking – Jesus warns – is ingenuous and shortsighted. Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious cooperation with evil. With bitterness the Psalmist recognises this: "Behold, I was brought forth in iniquity, and in sin did my mother conceive me" (Ps 51,7). Indeed, man is weakened by an intense influence, which wounds his capacity to enter into communion with the other.
By nature, he is open to sharing freely, but he finds in his being a strange force of gravity that makes him turn in and affirm himself above and against others: this is egoism, the result of original sin. Adam and Eve, seduced by Satan’s lie, snatching the mysterious fruit against the divine command, replaced the logic of trusting in Love with that of suspicion and competition; the logic of receiving and trustfully expecting from the Other with anxiously seizing and doing on one’s own (cf. Gn 3, 1-6), experiencing, as a consequence, a sense of disquiet and uncertainty. How can man free himself from this selfish influence and open himself to love?
Justice and Sedaqah
At the heart of the wisdom of Israel, we find a profound link between faith in God who "lifts the needy from the ash heap" (Ps 113,7) and justice towards one’s neighbor. The Hebrew word itself that indicates the virtue of justice, sedaqah, expresses this well. Sedaqah, in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one’s neighbour (cf. Ex 20, 12-17), especially the poor, the stranger, the orphan and the widow (cf. Dt 10, 18-19). But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first "heard the cry" of His people and "came down to deliver them out of hand of the Egyptians" (cf. Ex 3,8). God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor (cf. Sir 4,4-5, 8-9), the stranger (cf. Ex 22,20), the slave (cf. Dt 15, 12-18). In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper "exodus" than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?
Christ, the Justice of God
The Christian Good News responds positively to man’s thirst for justice, as Saint Paul affirms in the Letter to the Romans: "But now the justice of God has been manifested apart from law … the justice of God through faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned and fall short of the glory of God, they are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith" (3, 21-25).
What then is the justice of Christ? Above all, it is the justice that comes from grace, where it is not man who makes amends, heals himself and others. The fact that "expiation" flows from the "blood" of Christ signifies that it is not man’s sacrifices that free him from the weight of his faults, but the loving act of God who opens Himself in the extreme, even to the point of bearing in Himself the "curse" due to man so as to give in return the "blessing" due to God (cf. Gal 3, 13-14). But this raises an immediate objection: what kind of justice is this where the just man dies for the guilty and the guilty receives in return the blessing due to the just one? Would this not mean that each one receives the contrary of his "due"? In reality, here we discover divine justice, which is so profoundly different from its human counterpart. God has paid for us the price of the exchange in His Son, a price that is truly exorbitant. Before the justice of the Cross, man may rebel for this reveals how man is not a self-sufficient being, but in need of Another in order to realize himself fully. Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one’s own need – the need of others and God, the need of His forgiveness and His friendship. So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from "what is mine," to give me gratuitously "what is His." This happens especially in the sacraments of Reconciliation and the Eucharist. Thanks to Christ’s action, we may enter into the "greatest" justice, which is that of love (cf. Rm 13, 8-10), the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected.
Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.
Dear brothers and sisters, Lent culminates in the Paschal Triduum, in which this year, too, we shall celebrate divine justice – the fullness of charity, gift, salvation. May this penitential season be for every Christian a time of authentic conversion and intense knowledge of the mystery of Christ, who came to fulfill every justice. With these sentiments, I cordially impart to all of you my Apostolic Blessing.
From the Vatican, 30 October 2009
BENEDICTUS PP. XVI
© Copyright 2010 -- Libreria Editrice Vaticana
Wednesday, February 3, 2010
Gospel of St. John, Chapter Six
Christ feeds five thousand with five loaves. He walks upon the sea and discourses of the bread of life.
1 After these things Jesus went over the sea of Galilee, which is that of Tiberias. 2 And a great multitude followed him, because they saw the miracles which he did on them that were diseased. 3 Jesus therefore went up into a mountain, and there he sat with his disciples. 4 Now the pasch, the festival day of the Jews, was near at hand. 5 When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?
6 And this he said to try him; for he himself knew what he would do. 7 Philip answered him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. 8 One of his disciples, Andrew, the brother of Simon Peter, saith to him: 9 There is a boy here that hath five barley loaves, and two fishes; but what are these among so many? 10 Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand.
11 And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would. 12 And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. 13 They gathered up therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. 14 Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet, that is to come into the world. 15 Jesus therefore, when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.
16 And when evening was come, his disciples went down to the sea. 17 And when they had gone up into a ship, they went over the sea to Capharnaum; and it was now dark, and Jesus was not come unto them. 18 And the sea arose, by reason of a great wind that blew. 19 When they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea, and drawing nigh to the ship, and they were afraid. 20 But he saith to them: It is I; be not afraid.
21 They were willing therefore to take him into the ship; and presently the ship was at the land to which they were going. 22 The next day, the multitude that stood on the other side of the sea, saw that there was no other ship there but one, and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone. 23 But other ships came in from Tiberias; nigh unto the place where they had eaten the bread, the Lord giving thanks. 24 When therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping, and came to Capharnaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said to him: Rabbi, when camest thou hither?
26 Jesus answered them, and said: Amen, amen I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed. 28 They said therefore unto him: What shall we do, that we may work the works of God? 29 Jesus answered, and said to them: This is the work of God, that you believe in him whom he hath sent. 30 They said therefore to him: What sign therefore dost thou shew, that we may see, and may believe thee? What dost thou work?
31 Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat. 32 Then Jesus said to them: Amen, amen I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven. 33 For the bread of God is that which cometh down from heaven, and giveth life to the world. 34 They said therefore unto him: Lord, give us always this bread. 35 And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.
36 But I said unto you, that you also have seen me, and you believe not. 37 All that the Father giveth to me shall come to me; and him that cometh to me, I will not cast out. 38 Because I came down from heaven, not to do my own will, but the will of him that sent me. 39 Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day. 40 And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day.
41 The Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven. 42 And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he, I came down from heaven? 43 Jesus therefore answered, and said to them: Murmur not among yourselves. 44 No man can come to me, except the Father, who hath sent me, draw him; and I will raise him up in the last day. 45 It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father, and hath learned, cometh to me.
44 "Draw him"... Not by compulsion, nor by laying the free will under any necessity, but by the strong and sweet motions of his heavenly grace.
46 Not that any man hath seen the Father; but he who is of God, he hath seen the Father. 47 Amen, amen I say unto you: He that believeth in me, hath everlasting life. 48 I am the bread of life. 49 Your fathers did eat manna in the desert, and are dead. 50 This is the bread which cometh down from heaven; that if any man eat of it, he may not die.
51 I am the living bread which came down from heaven. 52 If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. 53 The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? 54 Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. 55 He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.
54 "Eat the flesh of the Son of man and drink his blood"... To receive the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both body and blood, which cannot be separated from each other. Hence, life eternal is here promised to the worthy receiving, though but in one kind. Ver. 52. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh for the life of the world. Ver. 58. He that eateth me, the same also shall live by me. Ver. 59. He that eateth this bread, shall live for ever.
56 For my flesh is meat indeed: and my blood is drink indeed. 57 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. 58 As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. 59 This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. 60 These things he said, teaching in the synagogue, in Capharnaum.
61 Many therefore of his disciples, hearing it, said: This saying is hard, and who can hear it? 62 But Jesus, knowing in himself, that his disciples murmured at this, said to them: Doth this scandalize you? 63 If then you shall see the Son of man ascend up where he was before? 64 It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life. 65 But there are some of you that believe not. For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him.
63 "If then you shall see"... Christ by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; and at the same time correct their gross apprehension of eating his flesh, and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be as they supposed, divided, mangled, and consumed upon earth.
64 "The flesh profiteth nothing"... Dead flesh separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ,) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us.
64 "Are spirit and life"... By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace, and life, in its very fountain.
66 And he said: Therefore did I say to you, that no man can come to me, unless it be given him by my Father. 67 After this many of his disciples went back; and walked no more with him. 68 Then Jesus said to the twelve: Will you also go away? 69 And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life. 70 And we have believed and have known, that thou art the Christ, the Son of God.
71 Jesus answered them: Have not I chosen you twelve; and one of you is a devil? 72 Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.
1 After these things Jesus went over the sea of Galilee, which is that of Tiberias. 2 And a great multitude followed him, because they saw the miracles which he did on them that were diseased. 3 Jesus therefore went up into a mountain, and there he sat with his disciples. 4 Now the pasch, the festival day of the Jews, was near at hand. 5 When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?
6 And this he said to try him; for he himself knew what he would do. 7 Philip answered him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. 8 One of his disciples, Andrew, the brother of Simon Peter, saith to him: 9 There is a boy here that hath five barley loaves, and two fishes; but what are these among so many? 10 Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand.
11 And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would. 12 And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. 13 They gathered up therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. 14 Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet, that is to come into the world. 15 Jesus therefore, when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.
16 And when evening was come, his disciples went down to the sea. 17 And when they had gone up into a ship, they went over the sea to Capharnaum; and it was now dark, and Jesus was not come unto them. 18 And the sea arose, by reason of a great wind that blew. 19 When they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea, and drawing nigh to the ship, and they were afraid. 20 But he saith to them: It is I; be not afraid.
21 They were willing therefore to take him into the ship; and presently the ship was at the land to which they were going. 22 The next day, the multitude that stood on the other side of the sea, saw that there was no other ship there but one, and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone. 23 But other ships came in from Tiberias; nigh unto the place where they had eaten the bread, the Lord giving thanks. 24 When therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping, and came to Capharnaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said to him: Rabbi, when camest thou hither?
26 Jesus answered them, and said: Amen, amen I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed. 28 They said therefore unto him: What shall we do, that we may work the works of God? 29 Jesus answered, and said to them: This is the work of God, that you believe in him whom he hath sent. 30 They said therefore to him: What sign therefore dost thou shew, that we may see, and may believe thee? What dost thou work?
31 Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat. 32 Then Jesus said to them: Amen, amen I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven. 33 For the bread of God is that which cometh down from heaven, and giveth life to the world. 34 They said therefore unto him: Lord, give us always this bread. 35 And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.
36 But I said unto you, that you also have seen me, and you believe not. 37 All that the Father giveth to me shall come to me; and him that cometh to me, I will not cast out. 38 Because I came down from heaven, not to do my own will, but the will of him that sent me. 39 Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day. 40 And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day.
41 The Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven. 42 And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he, I came down from heaven? 43 Jesus therefore answered, and said to them: Murmur not among yourselves. 44 No man can come to me, except the Father, who hath sent me, draw him; and I will raise him up in the last day. 45 It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father, and hath learned, cometh to me.
44 "Draw him"... Not by compulsion, nor by laying the free will under any necessity, but by the strong and sweet motions of his heavenly grace.
46 Not that any man hath seen the Father; but he who is of God, he hath seen the Father. 47 Amen, amen I say unto you: He that believeth in me, hath everlasting life. 48 I am the bread of life. 49 Your fathers did eat manna in the desert, and are dead. 50 This is the bread which cometh down from heaven; that if any man eat of it, he may not die.
51 I am the living bread which came down from heaven. 52 If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. 53 The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? 54 Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. 55 He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.
54 "Eat the flesh of the Son of man and drink his blood"... To receive the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both body and blood, which cannot be separated from each other. Hence, life eternal is here promised to the worthy receiving, though but in one kind. Ver. 52. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh for the life of the world. Ver. 58. He that eateth me, the same also shall live by me. Ver. 59. He that eateth this bread, shall live for ever.
56 For my flesh is meat indeed: and my blood is drink indeed. 57 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. 58 As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. 59 This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. 60 These things he said, teaching in the synagogue, in Capharnaum.
61 Many therefore of his disciples, hearing it, said: This saying is hard, and who can hear it? 62 But Jesus, knowing in himself, that his disciples murmured at this, said to them: Doth this scandalize you? 63 If then you shall see the Son of man ascend up where he was before? 64 It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life. 65 But there are some of you that believe not. For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him.
63 "If then you shall see"... Christ by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; and at the same time correct their gross apprehension of eating his flesh, and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be as they supposed, divided, mangled, and consumed upon earth.
64 "The flesh profiteth nothing"... Dead flesh separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ,) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us.
64 "Are spirit and life"... By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace, and life, in its very fountain.
66 And he said: Therefore did I say to you, that no man can come to me, unless it be given him by my Father. 67 After this many of his disciples went back; and walked no more with him. 68 Then Jesus said to the twelve: Will you also go away? 69 And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life. 70 And we have believed and have known, that thou art the Christ, the Son of God.
71 Jesus answered them: Have not I chosen you twelve; and one of you is a devil? 72 Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.
Monday, February 1, 2010
1 Corinthians
But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
1 Corinthians 13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
Rejoiceth not in iniquity, but rejoiceth in the truth;
Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
For we know in part, and we prophesy in part.
But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
1 Corinthians 13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
Rejoiceth not in iniquity, but rejoiceth in the truth;
Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
For we know in part, and we prophesy in part.
But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
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