Catholic Caucus: Sunday Mass Readings, 03-17-13, Fifth Sunday of Lent

USCCB.org/RNAB ^ | 03-17-13 | Revised New American Bible

[Salvation]

March 17, 2013

Fifth Sunday of Lent

 

 

Reading 1 Is 43:16-21

Thus says the LORD,
who opens a way in the sea
and a path in the mighty waters,
who leads out chariots and horsemen,
a powerful army,
till they lie prostrate together, never to rise,
snuffed out and quenched like a wick.
Remember not the events of the past,
the things of long ago consider not;
see, I am doing something new!
Now it springs forth, do you not perceive it?
In the desert I make a way,
in the wasteland, rivers.
Wild beasts honor me,
jackals and ostriches,
for I put water in the desert
and rivers in the wasteland
for my chosen people to drink,
the people whom I formed for myself,
that they might announce my praise.

Responsorial Psalm Ps 126:1-2, 2-3, 4-5, 6

R. (3) The Lord has done great things for us; we are filled with joy.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. The Lord has done great things for us; we are filled with joy.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done great things for us; we are filled with joy.

Reading 2 Phil 3:8-14

Brothers and sisters:
I consider everything as a loss
because of the supreme good of knowing Christ Jesus my Lord.
For his sake I have accepted the loss of all things
and I consider them so much rubbish,
that I may gain Christ and be found in him,
not having any righteousness of my own based on the law
but that which comes through faith in Christ,
the righteousness from God,
depending on faith to know him and the power of his resurrection
and the sharing of his sufferings by being conformed to his death,
if somehow I may attain the resurrection from the dead.

It is not that I have already taken hold of it
or have already attained perfect maturity,
but I continue my pursuit in hope that I may possess it,
since I have indeed been taken possession of by Christ Jesus.
Brothers and sisters, I for my part
do not consider myself to have taken possession.
Just one thing: forgetting what lies behind
but straining forward to what lies ahead,
I continue my pursuit toward the goal,
the prize of God’s upward calling, in Christ Jesus.

Gospel Jn 8:1-11

Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
“Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women.
So what do you say?”
They said this to test him,
so that they could have some charge to bring against him.
Jesus bent down and began to write on the ground with his finger.
But when they continued asking him,
he straightened up and said to them,
“Let the one among you who is without sin
be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
“Woman, where are they?
Has no one condemned you?”
She replied, “No one, sir.”
Then Jesus said, “Neither do I condemn you.
Go, and from now on do not sin any more.”

[Salvation]

Or if you are in RCIA you might hear these readings discussed.

March 17, 2013

Fifth Sunday of Lent – Year A Scrutinies

 

Reading 1 Ez 37:12-14

Thus says the Lord GOD:
O my people, I will open your graves
and have you rise from them,
and bring you back to the land of Israel.
Then you shall know that I am the LORD,
when I open your graves and have you rise from them,
O my people!
I will put my spirit in you that you may live,
and I will settle you upon your land;
thus you shall know that I am the LORD.
I have promised, and I will do it, says the LORD.

Responsorial Psalm Ps 130:1-2, 3-4, 5-6, 7-8

R. (7) With the Lord there is mercy and fullness of redemption.
Out of the depths I cry to you, O LORD;
LORD, hear my voice!
Let your ears be attentive
to my voice in supplication.
R. With the Lord there is mercy and fullness of redemption.
If you, O LORD, mark iniquities,
LORD, who can stand?
But with you is forgiveness,
that you may be revered.
R. With the Lord there is mercy and fullness of redemption.
I trust in the LORD;
my soul trusts in his word.
More than sentinels wait for the dawn,
let Israel wait for the LORD.
R. With the Lord there is mercy and fullness of redemption.
For with the LORD is kindness
and with him is plenteous redemption;
And he will redeem Israel
from all their iniquities.
R. With the Lord there is mercy and fullness of redemption.

Reading 2 Rom 8:8-11

Brothers and sisters:
Those who are in the flesh cannot please God.
But you are not in the flesh;
on the contrary, you are in the spirit,
if only the Spirit of God dwells in you.
Whoever does not have the Spirit of Christ does not belong to him.
But if Christ is in you,
although the body is dead because of sin,
the spirit is alive because of righteousness.
If the Spirit of the one who raised Jesus from the dead dwells in you,
the one who raised Christ from the dead
will give life to your mortal bodies also,
through his Spirit dwelling in you.

Gospel Jn 11:1-45

Now a man was ill, Lazarus from Bethany,
the village of Mary and her sister Martha.
Mary was the one who had anointed the Lord with perfumed oil
and dried his feet with her hair;
it was her brother Lazarus who was ill.
So the sisters sent word to him saying,
“Master, the one you love is ill.”
When Jesus heard this he said,
“This illness is not to end in death,
but is for the glory of God,
that the Son of God may be glorified through it.”
Now Jesus loved Martha and her sister and Lazarus.
So when he heard that he was ill,
he remained for two days in the place where he was.
Then after this he said to his disciples,
“Let us go back to Judea.”
The disciples said to him,
“Rabbi, the Jews were just trying to stone you,
and you want to go back there?”
Jesus answered,
“Are there not twelve hours in a day?
If one walks during the day, he does not stumble,
because he sees the light of this world.
But if one walks at night, he stumbles,
because the light is not in him.”
He said this, and then told them,
“Our friend Lazarus is asleep,
but I am going to awaken him.”
So the disciples said to him,
“Master, if he is asleep, he will be saved.”
But Jesus was talking about his death,
while they thought that he meant ordinary sleep.
So then Jesus said to them clearly,
“Lazarus has died.
And I am glad for you that I was not there,
that you may believe.
Let us go to him.”
So Thomas, called Didymus, said to his fellow disciples,
“Let us also go to die with him.”

When Jesus arrived, he found that Lazarus
had already been in the tomb for four days.
Now Bethany was near Jerusalem, only about two miles away.
And many of the Jews had come to Martha and Mary
to comfort them about their brother.
When Martha heard that Jesus was coming,
she went to meet him;
but Mary sat at home.
Martha said to Jesus,
“Lord, if you had been here,
my brother would not have died.
But even now I know that whatever you ask of God,
God will give you.”
Jesus said to her,
“Your brother will rise.”
Martha said to him,
“I know he will rise,
in the resurrection on the last day.”
Jesus told her,
“I am the resurrection and the life;
whoever believes in me, even if he dies, will live,
and everyone who lives and believes in me will never die.
Do you believe this?”
She said to him, “Yes, Lord.
I have come to believe that you are the Christ, the Son of God,
the one who is coming into the world.”

When she had said this,
she went and called her sister Mary secretly, saying,
“The teacher is here and is asking for you.”
As soon as she heard this,
she rose quickly and went to him.
For Jesus had not yet come into the village,
but was still where Martha had met him.
So when the Jews who were with her in the house comforting her
saw Mary get up quickly and go out,
they followed her,
presuming that she was going to the tomb to weep there.
When Mary came to where Jesus was and saw him,
she fell at his feet and said to him,
“Lord, if you had been here,
my brother would not have died.”
When Jesus saw her weeping and the Jews who had come with her weeping,
he became perturbed and deeply troubled, and said,
“Where have you laid him?”
They said to him, “Sir, come and see.”
And Jesus wept.
So the Jews said, “See how he loved him.”
But some of them said,
“Could not the one who opened the eyes of the blind man
have done something so that this man would not have died?”

So Jesus, perturbed again, came to the tomb.
It was a cave, and a stone lay across it.
Jesus said, “Take away the stone.”
Martha, the dead man’s sister, said to him,
“Lord, by now there will be a stench;
he has been dead for four days.”
Jesus said to her,
“Did I not tell you that if you believe
you will see the glory of God?”
So they took away the stone.
And Jesus raised his eyes and said,
“Father, I thank you for hearing me.
I know that you always hear me;
but because of the crowd here I have said this,
that they may believe that you sent me.”
And when he had said this,
He cried out in a loud voice,
“Lazarus, come out!”
The dead man came out,
tied hand and foot with burial bands,
and his face was wrapped in a cloth.
So Jesus said to them,
“Untie him and let him go.”

Now many of the Jews who had come to Mary
and seen what he had done began to believe in him.

or JN 11:3-7, 17, 20-27, 33b-45

The sisters of Lazarus sent word to Jesus, saying,
“Master, the one you love is ill.”
When Jesus heard this he said,
“This illness is not to end in death,
but is for the glory of God,
that the Son of God may be glorified through it.”
Now Jesus loved Martha and her sister and Lazarus.
So when he heard that he was ill,
he remained for two days in the place where he was.
Then after this he said to his disciples,
“Let us go back to Judea.”

When Jesus arrived, he found that Lazarus
had already been in the tomb for four days.
When Martha heard that Jesus was coming,
she went to meet him;
but Mary sat at home.
Martha said to Jesus,
“Lord, if you had been here,
my brother would not have died.
But even now I know that whatever you ask of God,
God will give you.”
Jesus said to her,
“Your brother will rise.”
Martha said,
“I know he will rise,
in the resurrection on the last day.”
Jesus told her,
“I am the resurrection and the life;
whoever believes in me, even if he dies, will live,
and everyone who lives and believes in me will never die.
Do you believe this?”
She said to him, “Yes, Lord.
I have come to believe that you are the Christ, the Son of God,
the one who is coming into the world.”

He became perturbed and deeply troubled, and said,
“Where have you laid him?”
They said to him, “Sir, come and see.”
And Jesus wept.
So the Jews said, “See how he loved him.”
But some of them said,
“Could not the one who opened the eyes of the blind man
have done something so that this man would not have died?”

So Jesus, perturbed again, came to the tomb.
It was a cave, and a stone lay across it.
Jesus said, “Take away the stone.”
Martha, the dead man’s sister, said to him,
“Lord, by now there will be a stench;
he has been dead for four days.”
Jesus said to her,
“Did I not tell you that if you believe
you will see the glory of God?”
So they took away the stone.
And Jesus raised his eyes and said,
“Father, I thank you for hearing me.
I know that you always hear me;
but because of the crowd here I have said this,
that they may believe that you sent me.”
And when he had said this,
He cried out in a loud voice,
“Lazarus, come out!”
The dead man came out,
tied hand and foot with burial bands,
and his face was wrapped in a cloth.
So Jesus said to them,
“Untie him and let him go.”

Now many of the Jews who had come to Mary
and seen what he had done began to believe in him.

[Salvation]

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[Salvation]

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[Salvation]

From: Isaiah 43:16-21

Announcement of a New Exodus (Continuation)

---

[16] Thus says the LORD,
who makes a way in the sea,
a path in the mighty waters,
[17] who brings forth chariot and horse,
army and warrior;
they lie down, they cannot rise,
they are extinguished, quenched like a wick:
[18] “Remember not the former things,
nor consider the things of old.
[19] Behold, I am doing a new thing;
now it springs forth, do you not perceive it?
I will make a way in the wilderness
and rivers in the desert.
[20] The wild beasts will honour me,
the jackals and the ostriches;
for I give water in the wilderness,
rivers in the desert,
to give drink to my chosen people,
[21] the people whom I formed for myself
that they might declare my praise.

*********************************************************************************************
Commentary:

43:14-21. This oracle is part of the doctrinal core of the “Book of Consolation”
(40:1-48:22), where we can see the exodus from Egypt as the prototype of every
instance of liberation brought about by the Lord. Its most direct reference would
be to the return of those exiled in Babylon. The original exodus from Egypt was
quite remarkable and well worth pondering; but this exodus is truly “new”, surpas-
sing what happened in former times (cf. vv. 18-19). This prophecy is very carefully
constructed. It first acknowledges God by giving an impressive list of divine titles,
repeated several times: Lord, Redeemer, Holy One of Israel, Creator, King (vv. 14-
15); then comes the announcement of the new exodus based on traditions to do
with the first exodus, without mentioning it specifically (vv. 16-21); it recalls, with
sadness, yet serenity, the people’s infidelities (vv. 22-24); and it ends with God
asserting his forgiveness in the context of a “rib”, that is, a “legal hearing” (vv.
25-28).

The prophet’s words are designed to fill the people with hope that they will soon
be able to return home, and also with the energy to undertake the religious resto-
ration of Israel. But they are also a reminder to people at all times that God never
abandons his chosen ones, and a constant encouragement to renew their fervor.
The only proviso is that they must have recourse to the mercy of God and sin-
cerely admit their sins. Thus, we find St Gregory the Great interpreting the “suit”
in v. 26 as describing the examination of conscience that leads to the confession
of sins: “The conscience accuses, reason judges, fear binds, and suffering tor-
tures” (”Moralia in Job”, 25,7, 12-13).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: Philippians 3:8-14

The Righteousness of God Is Better Than That of the Law (Continuation)

---

[8] Indeed I count everything as loss because of the surpassing worth of knowing
Christ Jesus my Lord. For his sake I have suffered the loss of all things, and
count them as refuse, in order that I may gain Christ [9] and be found in him, not
having a righteousness of my own, based on law, but that which is through faith
in Christ, the righteousness from God that depends on faith; [10] that I may know
him and the power of his resurrection, and may share his sufferings becoming
like him in his death, [11] that if possible I may attain the resurrection from the
dead.

[12] Not that I have already obtained this or am already perfect; but I press on to
make it my own, because Christ Jesus has made me his own.

The Spiritual Athlete

---

[13] Brethren, I do not consider that I have made it my own; but one thing I do,
forgetting what lies behind and straining forward to what lies ahead, [14] I press
on toward the goal for the prize of the upward call of God in Christ Jesus.

*********************************************************************************************
Commentary:

8. St Paul has a great love for his people. In Romans he shows that he would be
ready to accept any sacrifice “for the sake of my brethren, my kinsmen of the
flesh” (Rom 9:3f). However, he recognizes that everything in which he gloried be-
fore his conversion is worthless in comparison with the grace of knowledge of
Christ: that is the hidden treasure, the precious pearl referred to in Gospel para-
bles (cf. Mt 13:44-46). For “once a person experiences the riches of Christ the
Lord, he looks down on everything else: property, wealth and honors he views as
filth. For there is nothing that can compare with that supreme treasure, nothing
that can be placed beside it” (”St Pius V Catechism”, IV, 11, 15).

9. St Paul makes the distinction between “a righteousness of my own” attainable
by personal effort, and that which comes from God. The former is the righteous-
ness a person can attain by fulfilling the Mosaic Law; it is a good thing, but it is
insufficient to give one the full revelation of God in Christ, insufficient to give one
a share in the glory of his Resurrection (vv. 10-11). For that, one needs to have
righteousness from God, that is, supernatural grace: “not the justice by which
he is himself just, but the justice by which he makes us just, namely, the justice
which we have as a gift from him and by which we are renewed in the spirit of our
mind. And not only are we considered just, but we are truly said to be just, and
we are just” (Council of Trent, “De Iustificatione”, chap. 7). For a more detailed
explanation of the concept of the righteousness that comes from God, see the
note on Romans 1:17.

10-12. The calling to holiness which every Christian receives is not a reward for
personal merit: it comes from God’s initiative; God desires all men to be saved
and to come to the knowledge of the truth (cf. 1 Tim 2:4), that is, to know God
himself. The Apostle bears witness to this when he says that “Christ Jesus has
made me his own.” However, he also says that, in order to grow in knowledge of
Christ and enjoy God in heaven, one needs to strive to share in Christ’s sufferings.
“The Christian is certainly bound both by need and by duty to struggle with evil
through many afflictions and to suffer death; but, as one who has been made a
partner in the paschal mystery and has been configured to the death of Christ,
he will go forward, strengthened by hope, to the resurrection” (Vatican II, “Gau-
dium Et Spes”, 22). This struggle, which sometimes calls for heroism, is usual-
ly pitched in the incidents of one’s ordinary day. Heroism in the everyday battle
proves the sincerity of our love and is a sure way to holiness.

“Certainly our goal is both lofty and difficult to attain. But please do not forget
that people are not born holy. Holiness is forged through a constant interplay of
God’s grace and man’s response. As one of the early Christian writers says, re-
ferring to union with God, ‘Everything that grows begins small. It is by constant
and progressive feeding that it gradually grows big’ (St Mark the Hermit, “De Lege
Spirituali”, 172). So I say to you, if you want to become a thorough-going Chris-
tian—and I know you do, even though you often find it difficult to conquer yourself
or to keep climbing upwards with this poor body—then you will have to be very at-
tentive to the minutest of details, for the holiness that our Lord demands of you
is to be achieved by carrying out with love of God your work and your daily duties,
and these will almost always consist of ordinary little things” (St. J. Escriva,
“Friends of God”, 7).

“That if possible I may attain the resurrection of the dead”: St Paul is referring
here to the glorious resurrection of the just, whom the power of the risen Christ
will rescue from the domain of death. At the second coming of the Lord, both the
souls of the blessed in heaven and the souls of those who are still in purgatory
undergoing the temporal punishment due to sins they committed will be reunited
with their now glorified bodies. The reprobate will also rise, but their destiny is to
suffer for ever the pains of hell in body and soul (cf. Second Council of Lyons,
“Profession of Faith of Michael Paleologue”).

Man’s supernatural last end consists in knowing God as he is and enjoying him
in heaven. When he attains this, man finds complete fulfillment. His life on earth
has been a route leading to this perfection, a perfection which can only be fully
attained by resurrection in glory. The Apostle recognizes that he needs the help
of grace to be “perfect” (that is, faithful unto death) and thereby attain the prize
promised by God: perseverance right to the end is not entirely a function of the
merit a person has built up; it is a gift from God (cf. “De Iustificatione”, chap. 13).
However, God does not dispense man from generously responding to grace in or-
der to attain holiness. As St Teresa of Avila says. “It matters a great deal, it is
essential [...], that one have very great, very determined, resolution not to halt un-
til one attains it, come what may, whatever happens, however much one suffers,
however much people may gossip, whether I get there or not, even if I die on the
way or am not able to face all the effort involved, even if the world collapses
around me” (”Way of Perfection”, 35, 2).

12-14. Growth in holiness always demands an effort. St Paul here uses a vivid
comparison — races in the stadium. He describes ascetical struggle in terms of
enjoyable supernatural sport. Realizing that he has not reached perfection, he
strains to win: Christ already made him his own (cf. v. 12) by entering his life on
the Damascus road; from that moment onwards he has striven single-mindedly
to serve God.

Our Lord helps everyone to discover his or her particular supernatural vocation.
In response to that calling a person should seek to serve God in such a way that
“everything good he does, interiorly or externally, he does for the glory and plea-
sure of God, like a loyal slave who gives everything he gets to his master. More-
over,” St John of Avila goes on, “even though he has worked as a servant for ma-
ny years past, he is not easy-going or careless [...]. He always has that ‘hunger
and thirst for righteousness’ (Mt 5:6): he puts little weight on everything he has
done, thinking of how much he has received and how much is due to the Lord he
serves” (”Audi, Filia”, 92).

In making one’s way towards perfection it is important to be always trying to ad-
vance spiritually. “What does walking mean?”, St Augustine asked himself; “I
shall answer very briefly: it means going forward [...]. Examine yourself. You
should always be unhappy with what you are, if you want to attain what you are
not yet. For when you were content with yourself, you stayed where you were,
because if you say ‘Enough’, you are finished that very minute. Always grow, al-
ways walk on, always advance; do not stop on the way, do not turn back, do not
go off course. One who does not advance is standing still; one who returns to the
things he already abandoned is going backwards; one who goes off course com-
mits apostasy. It is better to hobble along the road than run on any other route”
(”Sermon” 169, 15, 18).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: John 8:1-11

The Adulterous Woman

---

[2] Early in the morning He (Jesus) came again to the temple; all the people
came to Him, and He sat down and taught them. [3] The scribes and the Pha-
risees brought a woman who had been caught in adultery, and placing her in the
midst [4] they said to Him, “Teacher, this woman has been caught in the act of
adultery. [5] Now in the law Moses commanded us to stone such. What do you
say about her?” [6] This they said to test Him, that they might have some charge
to bring against Him. Jesus bent down and wrote with His finger on the ground.
[7] And as they continued to ask Him, He stood up and said to them, “Let him
who is without sin among you be the first to throw a stone at her. “[8] And once
more He bent down and wrote with His finger on the ground. [9] But when they
heard it, they went away, one by one, beginning with the eldest, and Jesus was
left alone with the woman standing before Him. [10] Jesus looked up and said to
her, “Woman, where are they? Has no one condemned you?” [11] She said, “No
one, Lord.” And Jesus said, “Neither do I condemn you; go, and do not sin again.”

*********************************************************************************************
Commentary:

1-11. This passage is absent from many ancient codices, but it was in the Vul-
gate when the Magisterium, at the Council of Trent, defined the canon of Sacred
Scripture. Therefore, the Church regards it as canonical and inspired, and has
used it and continues to use it in the liturgy. It is also included in the New Vul-
gate, in the same position as it occupied before.

St. Augustine said that the reason doubts were raised about the passage was
that it showed Jesus to be so merciful that some rigorists thought it would lead
to a relaxation of moral rules—and therefore many copyists suppressed it from
their manuscripts (cf. “De Coniugiis Adulterinis”, 2, 6).

In commenting on the episode of the woman caught in adultery Fray Luis de Gra-
nada gives these general considerations on the mercy of Christ: “Your feelings,
your deeds and your words should be akin to these, if you desire to be a beauti-
ful likeness of the Lord. And therefore the Apostle is not content with telling us to
be merciful; he tells us, as God’s sons, to put on ‘the bowels of mercy’ (cf. Colos-
sians 3:12). Imagine, then, what the world would be like if everyone arrayed them-
selves in this way.

“All this is said to help us understand to some degree the great abundance of
the goodness and compassion of our Savior, which shine forth so clearly in
these actions of His, for [...] in this life we cannot know God in Himself; we can
know Him only through His actions. [...] But it should also be pointed out that
we should never act in such a way in view of God’s mercy, that we forget about
His justice; nor should we attend to His justice forgetting about His mercy; for
hope should have in it an element of fear, and fear an element of hope” (”Life of
Jesus Christ”, 13, 4).

1. We know that on a number of occasions our Lord withdrew to the Mount of
Olives to pray (cf. John 18:2; Luke 22:39). This place was to the east of Jerusa-
lem; the Kidron Valley (cf. John 18:1) divided it from the hill on which the temple
was built. It had from ancient times been a place of prayer: David went there to
adore God during the difficult period when Absalom was in revolt (2 Samuel 15:
32), and there the prophet Ezekiel contemplated the glory of Yahweh entering
the temple (Ezekiel 43:1-4). At the foot of the hill there was a garden, called
Gethsemane or “the place of the oil-press”, an enclosed plot containing a plan-
tation of olive trees. Christian tradition has treated this place with great respect
and has maintained it as a place of prayer. Towards the end of the fourth centu-
ry a church was built there, on whose remains the present church was built.
There are still some ancient olive trees growing there which could well derive
from those of our Lord’s time.

6. The question put by the scribes and Pharisees has a catch: our Lord had of-
ten shown understanding to people they considered sinners; they come to Him
now with this case to see if He will be equally indulgent—which will allow them to
accuse Him of infringing a very clear precept of the Law (cf. Leviticus 20:10).

7. Jesus’ reply refers to the way stoning was carried out: those who witnessed
the crime had to throw the first stones, and then others joined in, to erase the
slur on the people which the crime implied (cf. Deuteronomy 17:7). The question
put to Jesus was couched in legal terms; He raises it to the moral plane (the ba-
sis and justification of the legal plane), appealing to the people’s conscience. He
does not violate the law, St. Augustine says, and at the same time He does not
want to lose what He is seeking—for He has come to save that which was lost:
“His answer is so full of justice, gentleness and truth. [...] O true answer of Wis-
dom. You have heard: Keep the Law, let the woman be stoned. But how can sin-
ners keep the Law and punish this woman? Let each of them look inside himself
and enter the tribunal of his heart and conscience; there he will discover that he
is a sinner. Let this woman be punished, but not by sinners; let the Law be ap-
plied, but not by its transgressors” (St. Augustine, “In Ioann. Evang.”, 33, 5).

11. “The two of them were left on their own, the wretched woman and Mercy.
But the Lord, having smitten them with the dart of justice, does not even deign
to watch them go but turns His gaze away from them and once more writes on
the ground with His finger. But when the woman was left alone and they had all
gone, He lifted up His eyes to the woman. We have already heard the voice of
justice; let us now hear the voice of gentleness. I think that the woman was the
more terrified when she heard the Lord say, ‘Let him who is without sin among
you be the first to throw a stone at her,’ [...] fearing now that she would be pu-
nished by Him, in whom no sin could be found. But He, who had driven away
her adversaries with the tongue of justice, now looking at her with the eyes of
gentleness asks her, ‘Has no one condemned you?’ She replies, ‘No one, Lord.’
And He says, ‘Neither do I condemn you; I who perhaps you feared would punish
you, because in Me you have found no sin.’ Lord, can it be that You favor sin-
ners? Assuredly not. See what follows” ‘Go and sin no more.’ Therefore the Lord
also condemned sin, but not the woman’ (St. Augustine, “In Ioann. Evang.”, 33,
5-6).

Jesus, who is the Just One, does not condemn the woman; whereas these peo-
ple are sinners, yet they pass sentence of death. God’s infinite mercy should
move us always to have compassion on those who commit sins, because we
ourselves are sinners and in need of God’s forgiveness.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

Scripture readings taken from the Jerusalem Bible, published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd

Readings at Mass

---

First reading	Isaiah 43:16-21 ©

Thus says the Lord,

who made a way through the sea,

a path in the great waters;

who put chariots and horse in the field

and a powerful army

which lay there never to rise again,

snuffed out, put out like a wick:

No need to recall the past,

no need to think about what was done before.

See, I am doing a new deed,

even now it comes to light; can you not see it?

Yes, I am making a road in the wilderness,

paths in the wilds.

The wild beasts will honour me,

jackals and ostriches,

because I am putting water in the wilderness

(rivers in the wild)

to give my chosen people drink.

The people I have formed for myself

will sing my praises.

---

Psalm	Psalm 125:1-6 ©

What marvels the Lord worked for us! Indeed we were glad.

When the Lord delivered Zion from bondage,

  it seemed like a dream.

Then was our mouth filled with laughter,

  on our lips there were songs.

What marvels the Lord worked for us! Indeed we were glad.

The heathens themselves said: ‘What marvels

  the Lord worked for them!’

What marvels the Lord worked for us!

  Indeed we were glad.

What marvels the Lord worked for us! Indeed we were glad.

Deliver us, O Lord, from our bondage

  as streams in dry land.

Those who are sowing in tears

  will sing when they reap.

What marvels the Lord worked for us! Indeed we were glad.

They go out, they go out, full of tears,

  carrying seed for the sowing:

they come back, they come back, full of song,

  carrying their sheaves.

What marvels the Lord worked for us! Indeed we were glad.

---

Second reading	Philippians 3:8-14 ©

I believe nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ and be given a place in him. I am no longer trying for perfection by my own efforts, the perfection that comes from the Law, but I want only the perfection that comes through faith in Christ, and is from God and based on faith. All I want is to know Christ and the power of his resurrection and to share his sufferings by reproducing the pattern of his death. That is the way I can hope to take my place in the resurrection of the dead. Not that I have become perfect yet: I have not yet won, but I am still running, trying to capture the prize for which Christ Jesus captured me. I can assure you my brothers, I am far from thinking that I have already won. All I can say is that I forget the past and I strain ahead for what is still to come; I am racing for the finish, for the prize to which God calls us upwards to receive in Christ Jesus.

---

Gospel Acclamation	Joel2:12-13

Praise to you, O Christ, king of eternal glory!

Now, now – it is the Lord who speaks –

come back to me with all your heart,

for I am all tenderness and compassion.

Praise to you, O Christ, king of eternal glory!

---

Gospel	John 8:1-11 ©

Jesus went to the Mount of Olives. At daybreak he appeared in the Temple again; and as all the people came to him, he sat down and began to teach them.

  The scribes and Pharisees brought a woman along who had been caught committing adultery; and making her stand there in full view of everybody, they said to Jesus, ‘Master, this woman was caught in the very act of committing adultery, and Moses has ordered us in the Law to condemn women like this to death by stoning. What have you to say?’ They asked him this as a test, looking for something to use against him. But Jesus bent down and started writing on the ground with his finger. As they persisted with their question, he looked up and said, ‘If there is one of you who has not sinned, let him be the first to throw a stone at her.’ Then be bent down and wrote on the ground again. When they heard this they went away one by one, beginning with the eldest, until Jesus was left alone with the woman, who remained standing there. He looked up and said, ‘Woman, where are they? Has no one condemned you?’ ‘No one, sir’ she replied. ‘Neither do I condemn you,’ said Jesus ‘go away, and do not sin any more.’

[Salvation]

It’s been a busy and long day. See you in the morning.

[annalex]

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 8
1.	AND Jesus went unto mount Olivet.	Jesus autem perrexit in montem Oliveti :	ιησους δε επορευθη εις το ορος των ελαιων
2.	And early in the morning he came again into the temple, and all the people came to him, and sitting down he taught them.	et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos.	ορθρου δε παλιν παρεγενετο εις το ιερον και πας ο λαος ηρχετο [προς αυτον] και καθισας εδιδασκεν αυτους
3.	And the scribes and the Pharisees bring unto him a woman taken in adultery: and they set her in the midst,	Adducunt autem scribæ et pharisæi mulierem in adulterio deprehensam : et statuerunt eam in medio,	αγουσιν δε οι γραμματεις και οι φαρισαιοι προς αυτον γυναικα επι μοιχεια κατειλημμενην και στησαντες αυτην εν μεσω
4.	And said to him: Master, this woman was even now taken in adultery.	et dixerunt ei : Magister, hæc mulier modo deprehensa est in adulterio.	λεγουσιν αυτω [πειραζοντες] διδασκαλε ταυτην ευρομεν επ αυτοφωρω μοιχευομενην
5.	Now Moses in the law commanded us to stone such a one. But what sayest thou?	In lege autem Moyses mandavit nobis hujusmodi lapidare. Tu ergo quid dicis ?	εν δε τω νομω ημων μωυσης ενετειλατο τας τοιαυτας λιθοβολεισθαι συ ουν τι λεγεις [περι αυτης]
6.	And this they said tempting him, that they might accuse him. But Jesus bowing himself down, wrote with his finger on the ground.	Hoc autem dicebant tentantes eum, ut possent accusare eum. Jesus autem inclinans se deorsum, digito scribebat in terra.	τουτο δε ελεγον πειραζοντες αυτον ινα εχωσιν κατηγοριαν κατ αυτου ο δε ιησους κατω κυψας τω δακτυλω εγραφεν εις την γην μη προσποιουμενος
7.	When therefore they continued asking him, he lifted up himself, and said to them: He that is without sin among you, let him first cast a stone at her.	Cum ergo perseverarent interrogantes eum, erexit se, et dixit eis : Qui sine peccato est vestrum, primus in illam lapidem mittat.	ως δε επεμενον ερωτωντες αυτον ανακυψας ειπεν προς αυτους ο αναμαρτητος υμων πρωτος επ αυτην τον λιθον βαλετω
8.	And again stooping down, he wrote on the ground.	Et iterum se inclinans, scribebat in terra.	και παλιν κατω κυψας εγραφεν εις την γην
9.	But they hearing this, went out one by one, beginning at the eldest. And Jesus alone remained, and the woman standing in the midst.	Audientes autem unus post unum exibant, incipientes a senioribus : et remansit solus Jesus, et mulier in medio stans.	οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξηρχοντο εις καθ εις αρξαμενοι απο των πρεσβυτερων [εως των εσχατων] και κατελειφθη μονος ο ιησους και η γυνη εν μεσω ουσα
10.	Then Jesus lifting up himself, said to her: Woman, where are they that accused thee? Hath no man condemned thee?	Erigens autem se Jesus, dixit ei : Mulier, ubi sunt qui te accusabant ? nemo te condemnavit ?	ανακυψας δε ο ιησους και μηδενα θεασαμενος πλην της γυναικος ειπεν αυτη [γυναι] που εισιν εκεινοι οι κατηγοροι σου ουδεις σε κατεκρινεν
11.	Who said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.	Quæ dixit : Nemo, Domine. Dixit autem Jesus : Nec ego te condemnabo : vade, et jam amplius noli peccare.	η δε ειπεν ουδεις κυριε ειπεν δε [αυτη] ο ιησους ουδε εγω σε κατακρινω πορευου και [απο του νυν] μηκετι αμαρτανε

[annalex]

1. Jesus went to the mount of Olives.
2. And early in the morning he came again into the temple, and all the people came to him; and he sat down, and taught them.
3. And the Scribes and Pharisees brought to him a woman taken in adultery; and when they had set her in the midst,
4. They say to him, Master, this woman was taken in adultery, in the very act.
5. Now Moses in the law commanded us, that such should be stoned: but what say you?
6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.
7. So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her.
8. And again He stooped down, and wrote on the ground.
9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last: and Jesus was left alone, and the woman standing in the midst.
10. When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man condemned you?
11. She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.

ALCUIN. Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives.

AUG. And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.

ALCUIN. The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord's pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Your mercy is over all Your works. And early in the morning, He came again into the temple: i.e. to denote the giving and unfolding of His mercy, i.e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace.

BEDE. And next it is signified, that after He began to dwell by grace in His temple, i.e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.

ALCUIN. The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i.e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbor. But while these kind and simple persons are full of admiration at our Lord's discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought to Him a woman taken in adultery; and when they had set her in the midst, they say to Him, Master, this woman was taken in adultery, if the very act.

AUG. They had remarked upon, Him already, as being over lenient. Of Him indeed it had I been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice For they said among themselves, If He decide to let her go He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded as, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.

AUG. As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were v written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before.

ALCUIN. The ground denotes the human heart, which yields the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbors, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.

BEDE. His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone.

So when they continued asking Him, He lifted Himself up.

AUG. He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.

GREG. For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another's deserts, who supposing himself innocent, will not apply the rule of justice to himself.

AUG. Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.

ALCUIN. This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.

AUG. Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldest.

GLOSS. The more guilty of them, perhaps, or those who were more conscious of their faults.

AUG. There were left however two, the pitiable, and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with there word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said to her, Woman, where are these your accusers? Has no man condemned you? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said to her, Neither do I condemn you; I, who you feared would condemn you, because You found no fault in me. What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favor sin, He would have said, Go, and live as you will: depend on my deliverance: howsoever great your sins be, it matters not: I will deliver you from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord's mercy, and fear His truth. Truly, Gracious and righteous is the Lord.

Catena Aurea John 8

[annalex]

Christ and the Woman Taken in Adultery

Palma Vecchio

1510-11
Oil on canvas, 82 x 70 cm
The Hermitage, St. Petersburg

[annalex]

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 11
1.	NOW there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and Martha her sister.	Erat autem quidem languens Lazarus a Bethania, de castello Mariæ et Marthæ sororis ejus.	ην δε τις ασθενων λαζαρος απο βηθανιας εκ της κωμης μαριας και μαρθας της αδελφης αυτης
2.	(And Mary was she that anointed the Lord with ointment, and wiped his feet with her hair: whose brother Lazarus was sick.)	(Maria autem erat quæ unxit Dominum unguento, et extersit pedes ejus capillis suis : cujus frater Lazarus infirmabatur.)	ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει
3.	His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick.	Miserunt ergo sorores ejus ad eum dicentes : Domine, ecce quem amas infirmatur.	απεστειλαν ουν αι αδελφαι προς αυτον λεγουσαι κυριε ιδε ον φιλεις ασθενει
4.	And Jesus hearing it, said to them: This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it.	Audiens autem Jesus dixit eis : Infirmitas hæc non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam.	ακουσας δε ο ιησους ειπεν αυτη η ασθενεια ουκ εστιν προς θανατον αλλ υπερ της δοξης του θεου ινα δοξασθη ο υιος του θεου δι αυτης
5.	Now Jesus loved Martha, and her sister Mary, and Lazarus.	Diligebat autem Jesus Martham, et sororem ejus Mariam, et Lazarum.	ηγαπα δε ο ιησους την μαρθαν και την αδελφην αυτης και τον λαζαρον
6.	When he had heard therefore that he was sick, he still remained in the same place two days.	Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus ;	ως ουν ηκουσεν οτι ασθενει τοτε μεν εμεινεν εν ω ην τοπω δυο ημερας
7.	Then after that, he said to his disciples: Let us go into Judea again.	deinde post hæc dixit discipulis suis : Eamus in Judæam iterum.	επειτα μετα τουτο λεγει τοις μαθηταις αγωμεν εις την ιουδαιαν παλιν
8.	The disciples say to him: Rabbi, the Jews but now sought to stone thee: and goest thou thither again?	Dicunt ei discipuli : Rabbi, nunc quærebant te Judæi lapidare, et iterum vadis illuc ?	λεγουσιν αυτω οι μαθηται ραββι νυν εζητουν σε λιθασαι οι ιουδαιοι και παλιν υπαγεις εκει
9.	Jesus answered: Are there not twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world:	Respondit Jesus : Nonne duodecim sunt horæ diei ? Si quis ambulaverit in die, non offendit, quia lucem hujus mundi videt :	απεκριθη ιησους ουχι δωδεκα εισιν ωραι της ημερας εαν τις περιπατη εν τη ημερα ου προσκοπτει οτι το φως του κοσμου τουτου βλεπει
10.	But if he walk in the night, he stumbleth, because the light is not in him.	si autem ambulaverit in nocte, offendit, quia lux non est in eo.	εαν δε τις περιπατη εν τη νυκτι προσκοπτει οτι το φως ουκ εστιν εν αυτω
11.	These things he said; and after that he said to them: Lazarus our friend sleepeth; but I go that I may awake him out of sleep.	Hæc ait, et post hæc dixit eis : Lazarus amicus noster dormit : sed vado ut a somno excitem eum.	ταυτα ειπεν και μετα τουτο λεγει αυτοις λαζαρος ο φιλος ημων κεκοιμηται αλλα πορευομαι ινα εξυπνισω αυτον
12.	His disciples therefore said: Lord, if he sleep, he shall do well.	Dixerunt ergo discipuli ejus : Domine, si dormit, salvus erit.	ειπον ουν οι μαθηται αυτου κυριε ει κεκοιμηται σωθησεται
13.	But Jesus spoke of his death; and they thought that he spoke of the repose of sleep.	Dixerat autem Jesus de morte ejus : illi autem putaverunt quia de dormitione somni diceret.	ειρηκει δε ο ιησους περι του θανατου αυτου εκεινοι δε εδοξαν οτι περι της κοιμησεως του υπνου λεγει
14.	Then therefore Jesus said to them plainly: Lazarus is dead.	Tunc ergo Jesus dixit eis manifeste : Lazarus mortuus est :	τοτε ουν ειπεν αυτοις ο ιησους παρρησια λαζαρος απεθανεν
15.	And I am glad, for your sakes, that I was not there, that you may believe: but let us go to him.	et gaudeo propter vos, ut credatis, quoniam non eram ibi, sed eamus ad eum.	και χαιρω δι υμας ινα πιστευσητε οτι ουκ ημην εκει αλλα αγωμεν προς αυτον
16.	Thomas therefore, who is called Didymus, said to his fellow disciples: Let us also go, that we may die with him.	Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos : Eamus et nos, ut moriamur cum eo.	ειπεν ουν θωμας ο λεγομενος διδυμος τοις συμμαθηταις αγωμεν και ημεις ινα αποθανωμεν μετ αυτου
17.	Jesus therefore came, and found that he had been four days already in the grave.	Venit itaque Jesus : et invenit eum quatuor dies jam in monumento habentem.	ελθων ουν ο ιησους ευρεν αυτον τεσσαρας ημερας ηδη εχοντα εν τω μνημειω
18.	(Now Bethania was near Jerusalem, about fifteen furlongs off.)	(Erat autem Bethania juxta Jerosolymam quasi stadiis quindecim.)	ην δε η βηθανια εγγυς των ιεροσολυμων ως απο σταδιων δεκαπεντε
19.	And many of the Jews were come to Martha and Mary, to comfort them concerning their brother.	Multi autem ex Judæis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo.	και πολλοι εκ των ιουδαιων εληλυθεισαν προς τας περι μαρθαν και μαριαν ινα παραμυθησωνται αυτας περι του αδελφου αυτων
20.	Martha therefore, as soon as she heard that Jesus had come, went to meet him: but Mary sat at home.	Martha ergo ut audivit quia Jesus venit, occurrit illi : Maria autem domi sedebat.	η ουν μαρθα ως ηκουσεν οτι ιησους ερχεται υπηντησεν αυτω μαρια δε εν τω οικω εκαθεζετο
21.	Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died.	Dixit ergo Martha ad Jesum : Domine, si fuisses hic, frater meus non fuisset mortuus :	ειπεν ουν μαρθα προς τον ιησουν κυριε ει ης ωδε ο αδελφος μου ουκ αν ετεθνηκει
22.	But now also I know that whatsoever thou wilt ask of God, God will give it thee.	sed et nunc scio quia quæcumque poposceris a Deo, dabit tibi Deus.	αλλα και νυν οιδα οτι οσα αν αιτηση τον θεον δωσει σοι ο θεος
23.	Jesus saith to her: Thy brother shall rise again.	Dicit illi Jesus : Resurget frater tuus.	λεγει αυτη ο ιησους αναστησεται ο αδελφος σου
24.	Martha saith to him: I know that he shall rise again, in the resurrection at the last day.	Dicit ei Martha : Scio quia resurget in resurrectione in novissimo die.	λεγει αυτω μαρθα οιδα οτι αναστησεται εν τη αναστασει εν τη εσχατη ημερα
25.	Jesus said to her: I am the resurrection and the life: he that believeth in me, although he be dead, shall live:	Dixit ei Jesus : Ego sum resurrectio et vita : qui credit in me, etiam si mortuus fuerit, vivet :	ειπεν αυτη ο ιησους εγω ειμι η αναστασις και η ζωη ο πιστευων εις εμε καν αποθανη ζησεται
26.	And every one that liveth, and believeth in me, shall not die for ever. Believest thou this?	et omnis qui vivit et credit in me, non morietur in æternum. Credis hoc ?	και πας ο ζων και πιστευων εις εμε ου μη αποθανη εις τον αιωνα πιστευεις τουτο
27.	She saith to him: Yea, Lord, I have believed that thou art Christ the Son of the living God, who art come into this world.	Ait illi : Utique Domine, ego credidi quia tu es Christus, Filius Dei vivi, qui in hunc mundum venisti.	λεγει αυτω ναι κυριε εγω πεπιστευκα οτι συ ει ο χριστος ο υιος του θεου ο εις τον κοσμον ερχομενος
28.	And when she had said these things, she went, and called her sister Mary secretly, saying: The master is come, and calleth for thee.	Et cum hæc dixisset, abiit, et vocavit Mariam sororem suam silentio, dicens : Magister adest, et vocat te.	και ταυτα ειπουσα απηλθεν και εφωνησεν μαριαν την αδελφην αυτης λαθρα ειπουσα ο διδασκαλος παρεστιν και φωνει σε
29.	She, as soon as she heard this, riseth quickly, and cometh to him.	Illa ut audivit, surgit cito, et venit ad eum ;	εκεινη ως ηκουσεν εγειρεται ταχυ και ερχεται προς αυτον
30.	For Jesus was not yet come into the town: but he was still in that place where Martha had met him.	nondum enim venerat Jesus in castellum : sed erat adhuc in illo loco, ubi occurrerat ei Martha.	ουπω δε εληλυθει ο ιησους εις την κωμην αλλ ην εν τω τοπω οπου υπηντησεν αυτω η μαρθα
31.	The Jews therefore, who were with her in the house, and comforted her, when they saw Mary that she rose up speedily and went out, followed her, saying: She goeth to the grave to weep there.	Judæi ergo, qui erant cum ea in domo, et consolabantur eam, cum vidissent Mariam quia cito surrexit, et exiit, secuti sunt eam dicentes : Quia vadit ad monumentum, ut ploret ibi.	οι ουν ιουδαιοι οι οντες μετ αυτης εν τη οικια και παραμυθουμενοι αυτην ιδοντες την μαριαν οτι ταχεως ανεστη και εξηλθεν ηκολουθησαν αυτη λεγοντες οτι υπαγει εις το μνημειον ινα κλαυση εκει
32.	When Mary therefore was come where Jesus was, seeing him, she fell down at his feet, and saith to him: Lord, if thou hadst been here, my brother had not died.	Maria ergo, cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus, et dicit ei : Domine, si fuisses hic, non esset mortuus frater meus.	η ουν μαρια ως ηλθεν οπου ην ο ιησους ιδουσα αυτον επεσεν αυτου εις τους ποδας λεγουσα αυτω κυριε ει ης ωδε ουκ αν απεθανεν μου ο αδελφος
33.	Jesus, therefore, when he saw her weeping, and the Jews that were come with her, weeping, groaned in the spirit, and troubled himself,	Jesus ergo, ut vidit eam plorantem, et Judæos, qui venerant cum ea, plorantes, infremuit spiritu, et turbavit seipsum,	ιησους ουν ως ειδεν αυτην κλαιουσαν και τους συνελθοντας αυτη ιουδαιους κλαιοντας ενεβριμησατο τω πνευματι και εταραξεν εαυτον
34.	And said: Where have you laid him? They say to him: Lord, come and see.	et dixit : Ubi posuistis eum ? Dicunt ei : Domine, veni, et vide.	και ειπεν που τεθεικατε αυτον λεγουσιν αυτω κυριε ερχου και ιδε
35.	And Jesus wept.	Et lacrimatus est Jesus.	εδακρυσεν ο ιησους
36.	The Jews therefore said: Behold how he loved him.	Dixerunt ergo Judæi : Ecce quomodo amabat eum.	ελεγον ουν οι ιουδαιοι ιδε πως εφιλει αυτον
37.	But some of them said: Could not he that opened the eyes of the man born blind, have caused that this man should not die?	Quidam autem ex ipsis dixerunt : Non poterat hic, qui aperuit oculos cæci nati, facere ut hic non moreretur ?	τινες δε εξ αυτων ειπον ουκ ηδυνατο ουτος ο ανοιξας τους οφθαλμους του τυφλου ποιησαι ινα και ουτος μη αποθανη
38.	Jesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid over it.	Jesus ergo rursum fremens in semetipso, venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei.	ιησους ουν παλιν εμβριμωμενος εν εαυτω ερχεται εις το μνημειον ην δε σπηλαιον και λιθος επεκειτο επ αυτω
39.	Jesus saith: Take away the stone. Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days.	Ait Jesus : Tollite lapidem. Dicit ei Martha, soror ejus qui mortuus fuerat : Domine, jam fœtet, quatriduanus est enim.	λεγει ο ιησους αρατε τον λιθον λεγει αυτω η αδελφη του τεθνηκοτος μαρθα κυριε ηδη οζει τεταρταιος γαρ εστιν
40.	Jesus saith to her: Did not I say to thee, that if thou believe, thou shalt see the glory of God?	Dicit ei Jesus : Nonne dixi tibi quoniam si credideris, videbis gloriam Dei ?	λεγει αυτη ο ιησους ουκ ειπον σοι οτι εαν πιστευσης οψει την δοξαν του θεου
41.	They took therefore the stone away. And Jesus lifting up his eyes said: Father, I give thee thanks that thou hast heard me.	Tulerunt ergo lapidem : Jesus autem, elevatis sursum oculis, dixit : Pater, gratias ago tibi quoniam audisti me.	ηραν ουν τον λιθον ου ην ο τεθνηκως κειμενος ο δε ιησους ηρεν τους οφθαλμους ανω και ειπεν πατερ ευχαριστω σοι οτι ηκουσας μου
42.	And I knew that thou hearest me always; but because of the people who stand about have I said it, that they may believe that thou hast sent me.	Ego autem sciebam quia semper me audis, sed propter populum qui circumstat, dixi : ut credant quia tu me misisti.	εγω δε ηδειν οτι παντοτε μου ακουεις αλλα δια τον οχλον τον περιεστωτα ειπον ινα πιστευσωσιν οτι συ με απεστειλας
43.	When he had said these things, he cried with a loud voice: Lazarus, come forth.	Hæc cum dixisset, voce magna clamavit : Lazare, veni foras.	και ταυτα ειπων φωνη μεγαλη εκραυγασεν λαζαρε δευρο εξω
44.	And presently he that had been dead came forth, bound feet and hands with winding bands; and his face was bound about with a napkin. Jesus said to them: Loose him, and let him go.	Et statim prodiit qui fuerat mortuus, ligatus pedes, et manus institis, et facies illius sudario erat ligata. Dixit eis Jesus : Solvite eum et sinite abire.	και εξηλθεν ο τεθνηκως δεδεμενος τους ποδας και τας χειρας κειριαις και η οψις αυτου σουδαριω περιεδεδετο λεγει αυτοις ο ιησους λυσατε αυτον και αφετε υπαγειν
45.	Many therefore of the Jews, who were come to Mary and Martha, and had seen the things that Jesus did, believed in him.	Multi ergo ex Judæis, qui venerant ad Mariam, et Martham, et viderant quæ fecit Jesus, crediderunt in eum.	πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον

[annalex]

1. Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
2. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
3. Therefore his sisters sent to him, saying, Lord, behold, he whom you love is sick.
4. When Jesus heard that, he said, This sickness is not to death, but for the glory of God, that the Son of God might be glorified thereby.
5. Now Jesus loved Martha, and her sister, and Lazarus.

BEDE. After our Lord had departed to the other side of Jordan, it happened that Lazarus fell sick: A certain man was sick, named Lazarus, of Bethany. In some copies the copulative conjunction precedes, to mark the connection with the words preceding. Lazarus signifies helped. Of all the dead which our Lord raised, he was most helped, for he had lain dead four days, when our Lord raised him to life.

AUG. The resurrection of Lazarus is more spoken of than any of our Lord's miracles. But if we hear in mind who He was who wrought this miracle, we shall feel not so much of wonder; as of delight. He who made the man, raised the man; and it is a greater thing to create a man, than to revive him. Lazarus was sick at Bethany, the town of Mary and her sister Martha. The place was near Jerusalem.

ALCUIN. And as there were many women of this name, He distinguishes her by her well-known act: It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick

CHRYS. First we are to observe that this was not the harlot mentioned in Luke, but an honest woman, who treated our Lord with marked reverence.

AUG. John here confirms the passage in Luke, where this is said to have taken place in the house of one Simon a Pharisee: Mary had done this act therefore on a former occasion. That she did it again at Bethany is not mentioned in the narrative of Luke, but is in the other three Gospels.

AUG. A cruel sickness had seized Lazarus; a wasting fever was eating away the body of the wretched man day by day: his two sisters sat sorrowful at his bedside, grieving for the sick youth continually. They sent to Jesus: Therefore his sisters sent to Him, saying, Lord, behold he whom you love is sick.

AUG. They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom you love is sick. As if to say, It is enough that you know it, you are not one to love and then to desert whom you love.

CHRYS. They hope to excite Christ's pity by these words, Whom as yet they thought to be a man only. Like the centurion and nobleman, they sent, not went, to Christ; partly from their great faith in Him, for they knew Him intimately, partly because their sorrow kept them at home.

THEOPHYL. And because they were women and it did not become them to leave their home if they could help it. Great devotion and faith is expressed in these words, Behold, he whom you love is sick. Such was their idea of our Lord's power, that they were surprised, that one, whom He loved, could be seized with sickness.

AUG. When Jesus heard that, He said, This sickness is not to death. For this death itself was not to death, but to give occasion for a miracle; whereby men might be brought to believe in Christ, and so escape real death. It was for the glory of God, wherein observe that our Lord calls Himself God by implication, thus confounding those heretics who say that the Son of God is not God. For the glory of what God? Hear what follows, That the Son of God might be glorified thereby, i.e. by that sickness.

CHRYS. That here signifies not the cause, but the event. The sickness sprang from natural causes, but He turned it to the glory of God.

Now Jesus loved Martha, and her sister, and Lazarus.

AUG. He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick.

CHRYS. Wherein the Evangelist instructs us not to be sad, it sickness ever falls upon good men, and friends of God.

6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.
7. Then after that says he to his disciples, Let us go into Judea again.
8. His disciples say to him, Master, the Jews of late sought to stone you; and you go there again?
9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbles not, because he sees the light of this world.
10. But if a man walk in the night, he stumbles, because there is no light in him.

ALCUIN. Our Lord heard of the sickness of Lazarus, but suffered four days to pass before He cured it; that the recovery might be a more wonderful one. When He had heard therefore that he was sick, He abode two days still in the place where He was.

CHRYS. To give time for his death and burial, that they might say, he stinks, and none doubt that it was death, and not a trance, from which he was raised.

Then after that; He says to His disciples, let us go into Judea again.

AUG. Where He had just escaped being stoned; for this was the cause of His leaving. He left indeed as man: He left in weakness, but He returns in power.

CHRYS. He had not as yet told His disciples where He was going; but now He tells them, in order to prepare them beforehand, for they are in great alarm, when they hear of it: His disciples say to Him, Master, the Jews sought to stone you, and you go there again? They feared both for Him, and for themselves; for they were not yet confirmed in faith.

AUG. When men presumed to give advice to God, disciples to their Master, our Lord rebuked them: Jesus answered, Are there not twelve hours in the day? He showed Himself to be the day, by appointing twelve disciples: i.e. reckoning Matthias in the place of Judas, and passing over the latter altogether.

The hours are lightened by the day; that by the preaching of the hours, the world may believe on the day. Follow Me then, says our Lord, if you wish not to stumble: If any man walk in the day, he stumbles not, because he sees the light of this world. But if a man walk in the night he stumbles, because there is no light in him.

CHRYS. As if to say, the upright need fear no evil: the wicked only have cause to fear. We have done nothing worthy of death, and therefore are in no danger. Or, If any one sees this world's light, he is safe; much more he who is with Me.

THEOPHYL. Some understand the day to be the time preceding the Passion, the night to be the Passion. In this sense, while it is day, would mean, before My Passion; You will not stumble before My Passion, because the Jews will not persecute you; but when the night, i.e. My Passion, comes, then shall you be beset with darkness and difficulties.

11. These things said he: and after that he says to them, Our friend Lazarus sleeps; but I go that I may awake him out of sleep.
12. Then said his disciples, Lord, if he sleep, he shall do well.
13. Although Jesus spoke of his death: but they thought that he had spoken of taking of rest in sleep.
14. Then said Jesus to them plainly, Lazarus is dead.
15. And I am glad for your sakes I was not there, to the intent you may believe; nevertheless let us go to him.
16. Then said Thomas, which is called Didymus to his fellow disciples, Let us also go, that we may die with him.

CHRYS. After He had comforted His disciples in one way, He comforts them in another, by telling them that they were not going to Jerusalem, but to Bethany: These things says He and after that He says to them, Our friend Lazarus sleeps; but I go that I may awake him out of sleep: as if to say, I am not going to dispute again with the Jews, but to awaken our friend. Our friend, He says, to show how strongly they were bound to go.

AUG. It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as you awake a sleeper from his bed. He calls him then asleep, with reference to His own power, as the Apostle says, But 1 would not have you to be ignorant, concerning them which are asleep.

Asleep, He says, because He is speaking of their resurrection which was to be. But as it matters to those who sleep and wake again daily, what they see in their sleep, some having pleasant dreams, others painful ones, so it is in death; every one sleeps and rises again with his own account.

CHRYS. The disciples however wished to prevent Him going to Judea: Then said His disciples, Lord, if he sleep, he shall do well. Sleep is a good sign in sickness. And therefore if he sleep, say they, what need to go and awake him.

AUG. The disciples replied, as they understood Him: Although Jesus spoke of his death; but they thought that He had spoken of taking rest in sleep.

CHRYS. But if anyone say, that the disciples could not but have known that our Lord meant Lazarus's death, when He said, that I may awake him; because it would have been absurd to have gone such a distance merely to awake Lazarus out of sleep; we answer, that our Lord's words were a kind of enigma to the disciples, here as elsewhere often.

AUG. He then declares His meaning openly: Then said Jesus to them plainly, Lazarus is dead.

CHRYS. But He does not add here, I go that I may awake him. He did not wish to anticipate the miracle by talking of it; a hint to us to shun vain glory, and abstain from empty promises.

AUG. He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?

And 1 am glad for your sakes that I was not there, that you might believe; i.e. seeing My marvelous power of knowing a thing I have neither seen nor heard. The disciples already believed in Him in consequence of His miracles; so that their faith had not now to begin, but only to increase. That you might believe, means, believe more deeply, more firmly.

THEOPHYL. Some have understood this place thus. I rejoice, He says, for your sakes; for if I had been there, I should have only cured a sick man; which is but an inferior sign of power. But since in My absence he has died, you will now see that I can raise even the dead putrefying body, and your faith will be strengthened.

CHRYS. The disciples, all dreaded the Jews; end especially Thomas; Then said Thomas, which is called Didymus, to his fellow-disciples, Let us also go, that we may die with him. But he who was now the most weak and unbelieving of all the disciples, afterwards became stronger than any. And he who dared not go to Bethany, afterwards went over the whole earth, in the midst of those who wished his death, with a spirit indomitable.

BEDE. The disciples, checked by our Lord's answer to them, dared no longer oppose; and Thomas, more forward than the rest, says, Let us also go that we may die with him. What an appearance of firmness! He speaks as if he could really do what he said; unmindful, like Peter, of his frailty.

17. Then when Jesus came, he found that he had lain in the grave four days already.
18. Now Bethany was nigh to Jerusalem, about fifteen furlongs off.
19. And many of the Jews came to Martha and Mary to comfort them concerning their brother.
20. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.
21. Then said Martha to Jesus, Lord if you had been here, my brother had not died.
22. But I know, that even now, whatsoever you will ask of God, God will give it you.
23. Jesus says to her, Your brother shall rise.
24. Martha says to him, I know that he shall rise again in the resurrection at the last day.
25. Jesus said to her, I am the resurrection, and the life: he that believes in me, though he were dead, yet shall he live:
26. And whosoever lives and believes in me shall never; die. Believe you this?
27. She says to him, Yea, Lord: I believe that you are the Christ, the Son of God, which should come into the world.

ALCUIN. Our Lord delayed His coming for four days, that the resurrection of Lazarus might be the more glorious: Then when Jesus came, He found that He had lain in the grave four days already.

CHRYS Our Lord had stayed two days, and the messenger had come the day before; the very day on which Lazarus died. This brings us to the fourth day.

AUG. Of the four days many things may be said. They refer to one thing, but one thing viewed in different ways. There is one day of death which the law of our birth brings upon us. Men transgress the natural law, and this is another day of death. The written law is given to men by the hands of Moses, and that is despised - a third day of death. The Gospel comes, and men transgress it - a fourth day of death. But Christ cloth not disdain to awaken even these.

ALCUIN. The first sin w as elation of heart, the second assent, the third act, the fourth habit.

Now Bethany was nigh to Jerusalem, about fifteen furlongs off.

CHRYS. Two miles. This is mentioned to account for so many coming from Jerusalem:

And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to show respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.

BEDE. Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was t coming, went and met Him: but Mary sat still in the house.

CHRYS. Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.

THEOPHYL. At first she does not tell her sister, for fear, if she came, the Jews, present might accompany her. And she did not wish them to know of our Lord's coming.

Then says Martha to Jesus, Lord, if You had been here, my brother had not died.

CHRYS. She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If You had been here, my brother had not died.

THEOPHYL. She did not know that He could have restored her brother as well absent as present.

CHRYS. Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever You will ask of God, God will give it to you. She only thinks Him some very gifted man.

AUG. She does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, I know that You can do so, if You will but what You will do is for your judgment, not for my presumption to determine

CHRYS. But our Lord taught her the truths which she did not know: Jesus says to her, Your brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself, a declaration which would have been too much for the woman; but something between the two, He shall rise again.

AUG. Shall rise again, is ambiguous: for He does not say, now. And therefore it follows: Martha says to Him, I know that he shall rise again in the resurrection at the last day; of that resurrection I am certain; of this I am doubtful.

CHRYS. She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said to her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is everywhere, and can heal every where.

ALCUIN. I am the resurrection, because I am the life; as through Me he will rise at the general resurrection, through Me he may rise now.

CHRYS. To Martha's, Whatsoever You shall ask, He replies, He that believes in Me, though he were dead, yet shall he live: showing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been inquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.

AUG. He that believes in Me, though he were dead: i.e. though his flesh die, his soul shall live till the flesh rise again, never to die more. For faith is the life of the soul.

And whomsoever lives, in the flesh, and believes in Me, though he die for a time in the flesh, shall not die eternally.

ALCUIN. Because He has attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession to salvation: Do you believe this? She says to Him, Yea, Lord, I believe that You are the Christ the Son of God, which should come into the world.

CHRYS. She seems not to have understood His words; i.e. she saw that He meant something great, but did not see what that was. She is asked one thing, and answers another.

AUG When I believed that You were the Son of God, I believed that you were the resurrection, that You were life, and that he that believes in you, though he were dead, shall live.

28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calls for you.
29. And as soon as she heard that, she arose quickly, and came to him.
30. Now Jesus was not yet come into the town, but was in that place where Martha met him.
31. The Jews then which were with her in the house and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goes to the grave to weep there.
32. Then when Mary was come where Jesus was and saw him, she fell down at his feet, saying to him, Lord, if you had been here, my brother had not died.

CHRYS. Christ's words had the effect of stopping Martha's grief. In her devotion to her Master she had no time to think of her afflictions: And when she had so said, she went her way, and called Mary her sister secretly.

AUG. Silently, i.e. speaking in a low voice. For she did speak, saying, the Master is come, and calls for you.

CHRYS. She calls her sister secretly, in order not to let the Jews know that Christ was coming. For had they known, they would have gone, and not been witnesses of the miracle.

AUG. We may observe that the Evangelist has not said, where, or when, or how, the Lord called Mary, but for brevity's sake has left it to be gathered from Martha's words.

THEOPHYL. Perhaps she thought the presence of Christ in itself a call, as if it were inexcusable, when Christ came, that she should not go out to meet Him.

CHRYS. While the rest sat around her in her sorrow, she did not wait for the Master to come to her, but, not letting her grief detain her, rose immediately to meet Him; As soon as she heard that, she arose quickly, and came to Him.

AUG. So we see, if she had known of His arrival before, she would not have let Martha go without her. Now Jesus was not yet come into the town, but was in that place where Martha met Him.

CHRYS. He went slowly that He might not seem to catch at an occasion of working a miracle, but to have it forced upon Him by others asking Mary, it is said, arose quickly, and thus anticipated His coming.

The Jews accompanied her: The Jews then which were with her in the house, and comforted her, when they saw Mary that she arose up hastily and went out, followed her, saying, She goes to the grave to weep there.

AUG. The Evangelist mentions this to show how it was that so many were present at Lazarus' resurrection, and witness of that great miracle.

Then when Mary was come where Jesus was, and saw Him, she fell down at His feet.

CHRYS. She is more fervent than her sister. Forgetful of the crowd around her, and of the Jews, some of whom were enemies to Christ, she threw herself at her Master's feet. In His presence all earthly things were nothing to her; she thought of nothing but giving Him honor.

THEOPHYL. But her faith seems as yet imperfect: Lord, if You had been here, my brother had not died.

ALCUIN. As if to say, Lord, while You were with us, no disease, no sickness dared to show itself, amongst those with whom the Life deigned to take up His abode.

AUG. O faithless assembly! While You are yet in the world, Lazarus your friend dies! If the friend cries, what will the enemy suppose? Is it a small thing that they will not serve You upon earth? Lo, hell has taken your beloved.

BEDE. Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.

33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
34. And said, Where have you laid him? They said to him, Lord, come and see.
35. Jesus wept.
36. Then said the Jews, Behold how he loved him!
37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
38. Jesus therefore again groaning in himself comes to the grave. It was a cave, and a stone lay upon it.
39. Jesus said, Take away the stone. Martha, the sister of him that was dead, says to him, Lord, by this time he stinks: for he has been dead four days.
40. Jesus says to her, Said I not to you, that, if you would believe, you should see the glory of God?
41. Then they took away the stone from the place where the dead was laid.

CHRYS. Christ did not answer Mary, as He had her; sister, on account of the people present. In condescension to them He humbled Himself, and let His human nature be seen, in order to gain them as witnesses to the miracle: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, and was troubled.

AUG. For who but Himself could trouble Him? Christ was troubled, because it pleased Him to be troubled; He hungered, because it pleased Him to hunger. It was in His own power to be affected in this or that way or not. The Word took up soul and flesh, and whole man, and fitted it to Himself in unity of person. And thus according to the nod and will of that higher nature in Him, in which the sovereign power resides, He becomes weak and troubled.

THEOPHYL. To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by, the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief. For the absence altogether of sympathy and sorrow is brutal, the excess of them is womanly.

AUG. And said, Where have you laid him? He knew where but He asked to try the faith of the people.

CHRYS. He did not wish to thrust the miracle upon them, but to make them ask for it, and thus do away with all suspicions.

AUG. The question has an allusion too to our hidden calling. That, predestination by which we are called, is hidden; and the sign of its being so is our Lord asking the question. He being as it were in ignorance, so long as we are ignorant ourselves. Or because our Lord elsewhere shows that He knows not sinners, saying, I know you not, because in keeping His commandments there is no sin.

They said to Him, Lord, come and see.

CHRYS. He had not yet raised anyone from the dead; and seemed as if He came to weep, not to raise to life. Wherefore they say to Him, Come and see.

AUG. The Lord sees when He pities, as we read, Look upon my adversity and misery, and forgive me all my sin.

Jesus wept.

ALCUIN. Because He was the fountain of pity. He wept in His human nature for him whom He was able to raise again by His divine.

AUG. Wherefore did Christ weep, but to teach men to weep?

BEDE. It is customary to mourn over the death of friends; and thus the Jews explained our Lord's weeping: Then said the Jews, Behold how He loved him.

AUG. Loved him. Our Lord came not to call the righteous but sinners to repentance.

And some of them said, Could not this Man which opened the eyes of the blind, have caused that even this man should not have died? He was about to do more than this, to raise him from death.

CHRYS. It was His enemies who said this. The very works, which should have evidenced His power, they turn against Him, as if He had not really done them. This is the way that they speak of the miracle of opening the eyes of the man that was born blind. They even prejudge Christ before He has come to the grave, and have not the patience to wait for the issue of the matter.

Jesus therefore again groaning in Himself, comes to the grave. That He wept, and He groaned, are mentioned to show us the reality of His human nature. John who enters into higher statements as to His nature than any of the other Evangelists, also descends lower than any in describing His bodily affections.

AUG. And do you too groan in yourself, if you would rise to new life. To every man is this said, who is weighed down by any vicious habit. It was a cave, and a stone lay upon it. The dead under the stone is the guilty under the Law. For the Law, which was as given to the Jews, was as graven on stone. And all the guilty are under the Law, for the Law was not made for a righteous man.

BEDE. A cave is a hollow in a rock. It is called a monument, because it reminds us of the dead.

Jesus said, Take away the stone.

CHRYS. But why did He not raise him without taking away the stone? Could not He who moved a dead body by His voice, much more have moved a stone? He purposely did not do so, in order that the miracle might take place in the sight of all; to give no room for saying, as they had said in the case of the blind man, This is not he. Now they might go into the grave, and feel and see that this was the man.

AUG. Take away the stone; mystically, take away the burden of the law, proclaim grace.

AUG. Perhaps those are signified who wished to impose the rite of circumcision on the Gentile converts; or men in the Church of corrupt life, who offend believers.

AUG. Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise the dead, did not fully believe that He could raise their brother; Martha, the sister of him that was dead, said to Him, Lord, by this time he stinks, for he has been dead four days.

THEOPHYL. Martha said this from weakness of faith, thinking it impossible that Christ could raise her brother, so long after death.

BEDE. Or, these are not words of despair, but of wonder.

CHRYS. Thus everything tends to stop the mouths of the unbelieving. Their hands take away the stone, their ears hear Christ's voice, their eyes see Lazarus come forth, they perceive the smell of the dead body.

THEOPHYL. Christ reminds Martha of what He had told her before, which she had forgotten: Jesus said to her, Said I not to you, that, if you would believe, you should see the glory of God?

CHRYS. She did not remember what He said above, He that believes in Me, though he were dead, yet shall he live. To the disciples He had said That the Son of God might be glorified thereby; here it is the glory of the Father He speaks of. The difference is made to suit the different hearers. Our Lord could not rebuke her before such a number, but only says, You shall see the glory of God.

AUG. Herein is the glory of God, that he that stinks and has been dead four days, is brought to life again.

Then they took away the stone.

ORIGEN. The delay in taking away the stone was caused by the sister of the dead, who said, By this time he stinks, for he has been dead four days. If she had not said this, it would not be said, Jesus said, Take away the stone. Some delay had arisen; it is best to let nothing come between the commands of Jesus and doing them.

41. And Jesus lifted up his eyes, and said, Father, I thank you that you have heard me.
42. And I knew that you hear me always: but because of the people which stand by I said it, that they may believe that you have sent me.
43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus said to them, Loose him, and let him go.
45. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

ALCUIN. Christ, as man, being inferior to the Father, prays to Him for Lazarus's resurrection; and declares that He is heard: And Jesus lifted up His eyes, and said, Father, I thank You that You have heard Me.

ORIGEN. He lifted up His eyes; mystically, He lifted up the human mind by prayer to the Father above. We should pray after Christ's pattern, Lift up the eyes of our heart, and raise them above present things in memory, in thought, in intention.

If to them who pray worthily after this fashion is given the promise in Isaiah, You shall cry, and He shall say, Here I am; what answer, think we, our Lord and Savior would receive? He was about to pray for the resurrection of Lazarus He was heard by the Father before He prayed; His request was granted before made. And therefore He begins with giving thanks; I thank You, Father, that You have heard Me.

CHRYS. i.e. There is no difference of will between Me and You. You have heard Me, does not show any lack of power in Him, or that He is inferior to the Father. It is a phrase that is used between friends and equals. That the prayer is not really necessary for Him, appears from the words that follow,

And I knew that You heard Me always: as if He said, I need not prayer to persuade You; for Ours is one will.

He hides His meaning on account of the weak faith of His hearers. For God regards not so much His own dignity, as our salvation; and therefore seldom speaks loftily of Himself, and, even when He does, speaks in an obscure way; whereas humble expressions abound in His discourses.

HILARY. He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: But because use of the people which stand by I said it, that they may believe that You have sent Me. His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.

CHRYS. He did not say, That they may believe that I am inferior to You, in that I cannot do this without prayer, but, that You have sent Me. He says not, have sent Me weak, acknowledging subjection, doing nothing of Myself, but have sent Me in such sense, as that man may see that I am from God, not contrary to God; and that I do this miracle in accordance with His will.

AUG. Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave. And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead.

CHRYS. He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father's name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to show His power by acts. This is His general way. His words show humility, His acts power.

THEOPHYL. The voice which roused Lazarus, is the symbol of that trumpet which will sound at the general resurrection. (He spoke loud, to contradict the Gentile fable, that the soul remained in the tomb. The soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it.)

And as the general resurrection is to take place in the twinkling of an eye, so did this single one: And he that was dead came forth, bound hand and foot with grave clothes, and his face was as bound about with a napkin. Now is accomplished what was said above, The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live.

ORIGEN. His cry and loud voice it was which awoke him, as Christ had said, I go to awake him. The resurrection of Lazarus is the work of the Father also, in that He heard the prayer of the Son. It is the joint work of Father and Son, one praying, the other hearing; for as the Father raises up the dead and quickens them, even so the Son quickens whom He will.

CHRYS. He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus said to them, Loose him, that by going near and touching him they might be certain he was the very person. And let him go. His humility is strewn here; He does not take Lazarus about with Him for the sake of display.

ORIGEN. Our Lord had said above, Because of the people that stand by I said it, that they may believe that You have sent Me. It would have been ignorance of the future, if He had said this, and none believed, after all. Therefore it follows: Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their way to the Pharisees, and told them what things Jesus had done.

It is doubtful from these words, whether those who went to the Pharisees, were of those many who believed, and meant to conciliate the opponents of Christ; or whether they were of the unbelieving party, and wished to inflame the envy of the Pharisees against Him.

The latter seems to me the true supposition; especially as the Evangelist describes those who believed as the larger party. Many believed; whereas it is only a few who go to the Pharisees: Some of them went to the Pharisees, and told them what things Jesus had done.

BEDE. By those who went and told the Pharisees, are meant those who seeing the good works of God's servants, hate them on that very account, persecute, and calumniate them.

AUG. Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts.

AUG. Everyone that sins, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, understand to testify, the resurrection of the soul.

GREG. The maiden is restored to life in the house, the young man outside the gate, Lazarus in his grave. She that lies dead in the house, is the sinner dying in sin: he that is carried out by the gate is the openly and notoriously wicked.

AUG. Or, it is death within; when the evil thought has not come out into action. But if you actually do the evil thing, you have as it were carried the dead outside the gate.

GREG. And one there is who lies dead in his grave, with a load of earth upon him; i.e. who is weighed down by habits of sin. But the Divine grace has regard even to such, and enlightens them.

AUG. Or we may take Lazarus in the grave as the soul laden with earthly sins.

AUG. And yet our Lord loved Lazarus. For had He not loved sinners, He would never have come down from heaven to save them. Well is it said of one of sinful habits, that He stinks. He has a bad report already, as it were the foulest odor.

AUG. Well may she say, He has been dead four days For the earth is the last of the elements. It signifies the pit of earthly sins, i.e. carnal lusts.

AUG. The Lord groaned, wept, cried with a loud voice. It is hard for Him to arise who is bowed down with the weight of evil habits. Christ troubles Himself, to signify to you that you should be troubled, when you are pressed and weighed down with such a mass of sin. Faith groans, he that is displeased with himself groans, and accuses his own evil deeds; that so the habit of sin may yield to the violence of repentance. When you say, I have done such a thing, and God has spared me; I have heard the Gospel, and despised it; what shall I do? Then Christ groans, because faith groans; and in the voice of your groaning appears the hope of your rising again.

GREG. Lazarus is bid to come forth, i.e. to come forth and condemn himself with his own mouth, without excuse or reservation: that so he that lies buried in a guilty conscience, may come forth out of himself by confession.

AUG. That Lazarus came forth from the grave, signifies the soul's deliverance from carnal sins. That he came bound up in grave clothes means, that even we who are delivered from carnal things, and serve with the mind the law of God, yet cannot, so long as we are in the body, be free from the besetments of the flesh.

That his face was bound about with a napkin means, that we do not attain to full knowledge in this life. And when our Lord says, Loose him, and let him go, we learn that in another world all veils will be removed, and that we shall see face to face.

AUG. Or thus: When you despise, you lie dead; when you confess, you come forth. For what is to come forth, but to go out, as it were, of your hiding place, and show yourself? But you cannot make this confession, except God move you to it, by crying with a loud voice, i.e. calling you with great grace.

But even after the dead man has come forth, he remains bound for some time, i.e. is as yet only a penitent. Then our Lord says to His ministers, Loose him, and let him go, i.e. remit his sins: Whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose on earth shall be loosed in heaven.

ALCUIN. Christ awakes, because His power it is which quickens us inwardly: the disciples loose, because by the ministry of the priesthood, they who are quickened are absolved.

Catena Aurea John 11

[annalex]

Raising of Lazarus

12c.
St. Catherine monastery, Mt. Sinai

[annalex]

The Raising of Lazarus

Caravaggio

1608-09
Oil on canvas, 380 x 275 cm
Museo Regionale, Messina

[annalex]

The Raising of Lazarus

Alessandro Turchi

1617
Oil on slate, 36 x 27 cm
Galleria Borghese, Rome

[annalex]

Vincent van Gogh

The Raising of Lazarus (after Rembrandt)

May 1890, Saint-Rémy
Oil on canvas, 49 x 63 cm
Rijksmuseum Vincent van Gogh, Amsterdam

[Salvation]

Good to have you back. Thanks.

[Salvation]

Pope Francis – the real deal – has Audience with Cardinals
Benedict XVI's Final General Audience
On Ash Wednesday
On God As Creator of Heaven and Earth
On Abraham's Faith
On Christ As Mediator Between God and Man
On the Incarnation
On God the Almighty Father
Year of Faith: Indulgences and Places of Pilgrimage [Ecumenical]
On the Identity of Jesus

On the Faith of Mary, the Virgin Mother of Christ
Father Cantalamessa's 1st Advent Sermon (Catholic Caucus)
On The Unfolding of God's Self-Revelation
On the Beauty of God's Plan of Salvation
On Bearing Witness to the Christian Faith
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Archbishop Chaput says Year of Faith holds solution to relativism
Following the Truth: The Year Of Faith – 10 Things You Should Know [Catholic Caucus]
Papal Encyclical on Faith Announced

On the Desire for God
On the Ecclesial Nature of Faith
On the Nature of Faith
Catechism's benefits explained for Year of Faith (Catholic Caucus)
A Life of Faith: Papal Theologian Speaks on the Grace of Faith
ASIA/LAOS - "Year of Faith" amid the persecutions of Christians forced to become "animists"
From no faith to a mountain-top of meaning: Father John Nepil (Catholic Caucus)
Living the Year of Faith: How Pope Benedict Wants You to Begin [Catholic Caucus]
Share Your Faith in This Year of Faith: Two keys to help you do it.
On A New Series of Audiences for The Year of Faith

Pope will deliver year-long teaching series on restoring faith
Pope Benedict XVI Grants Plenary Indulgence to Faithful [Catholic Caucus]
Pope, at Marian shrine, entrusts Year of Faith, synod to Mary (Catholic Caucus)
Catholic Church Calls for Public Prayers in Offices on Fridays
Highlights in the Plan for Year of Faith: Traditional Events Will Take on Special Perspective
Catholic Church calls for public prayers in offices on Fridays
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Miami Prelate Recalls Pope's Visit to Cuba, Looks to Year of Faith [Catholic Caucus]
The World-Changing Year of Faith [Catholic Caucus]
Vatican to Issue Recommendations for Celebrating Year of Faith

[Salvation]

Cdl. Bergoglio's Lenten Letter, 2013
Your Guide To A Catholic Lent
Following the Truth: Lent: Becoming Uncomfortable About Being Comfortable [Catholic and Open]
Following the Truth: Spiritual Exercises – Week One [of Lent] In Review
Clerical Narcissism and Lent
Content of Pope's Lenten spiritual exercises revealed
How Lent Can Make a Difference in Your Relationship with God (Ecumenical Thread)
A Call from the FSSP French District: offer up your Lent for Catholic Unity [Catholic Caucus]
A Call from the FSSP French District: offer up your Lent for Catholic Unity [Catholic Caucus]
On the 40 Days of Lent
Christians Tailor Lent Outside Catholic Traditions
Christians Tailor Lent Outside Catholic Traditions
Lent, A Time to Shoulder Our Christian Responsibilities
Consecrate this Lent to Jesus through Mary, once-in-a-lifetime opportunity [Catholic Caucus]
Opinion: Lent for Redacted [Ekoomenikal]

Ash (or Clean) Monday - Lent Begins (for some Catholics) - February 20, 2012
[Why I Am Catholic]: Lent And Holy Week (A Primer) [Catholic Caucus]
Lent, A Time to Give from the Heart [Catholic caucus}
Learning the beatitudes during Lent -- use your Rosary to learn the Beatitutdes [Catholic Caucus]
Lenten Ember Days: March 16th, 18th, and 19th, 2011 (Catholic/Orthodox Caucus)
St. Vincent Ferrer - Sermon for the First Sunday of Lent [Ecumenical]
Pope describes ‘Lenten road’ that leads to renewal
St. Andrew of Crete, Great Canon of Repentance - Tuesday's portion (Orthodox/Latin Caucus)
The Great Canon of St. Andrew of Crete (Monday's portion) [Orth/Cath Caucus]
Penance and Reparation: A Lenten Meditation(Catholic/Orthodox Caucus)
For Lent - Top 10 Bible Verses on Penance
Cana Sunday: Entrance into Great Lent
2011 Catechetical Homily on the opening of Holy and Great Lent
8 Ways to Pray During Lent [Catholic/Orthodox Caucus]
Baptists, Lent, and the Rummage Sale
So What Shall We Do during These Forty Days of Lent? [Catholic/Orthodox Caucus]
Lenten Traditions (Catholic Caucus)
Are You Scrupulous? A Lenten Homily by John Cardinal O’Connor
Blow the Trumpet! Call the Assembly! The Blessings of Fasting
Lenten Challenges

Lent and the Catholic Business Professional (Interview)
Temptations Correspond to Our Vulnerabilities: Biblical Reflection for 1st Sunday of Lent
A Lenten “Weight” Loss Program
On the Lenten Season
Lent 2010: Pierce Thou My Heart, Love Crucified [Catholic Caucus]
US seminarians begin Lenten pilgrimage to Rome's ancient churches
Conversion "is going against the current" of an "illusory way of life"[Pope Benedict XVI for Lent]
vanity] Hope you all make a good Lent [Catholic Caucus]
Lent -- Easter 2010, Reflections, Prayer, Actions Day by Day
Stational Churches (Virtually visit one each day and pray)
40 Ways to Get the Most Out of Lent!
What to Give Up (for Lent)? The List
On the Spiritual Advantages of Fasting [Pope Clement XIII]
Christ's temptation and ours (Reflection for the First Sunday of Lent)
Pope Benedict XVI Message for Lent 2010 (Feb 15 = Ash Monday & Feb 17 = Ash Wednesday)
Whatever happened to (Lenten) obligations? [Prayer, Fasting, Almsgiving]Archbishop John Vlazny
Vatican Presents Lenten Website: LENT 2009
A Scriptural Way of the Cross with Meditations by Saint Alphonsus Liguori (Lenten Prayer/Devotional)
Prayer, Fasting and Mercy by St. Peter Chrysologus, Early Church Father [Catholic Caucus]
History of Lent (Did the Church always have this time before Easter?)

Beginning of Lent
Lent (Catholic Encyclopedia - Caucus Thread)
At Lent, let us pray for the Pope (converts ask us to pray for the pope)
Daily Lenten Reflections 2009
LENTEN STATIONS [Stational Churches for Lent] (Catholic Caucus)
40 Days for Life campaign is now under way (February 25 - April 5]
This Lent, live as if Jesus Christ is indeed Lord of your life
Reconciliation, forgiveness, hope – and Lent
Intro to Fast and Abstinence 101
Lent: Why the Christian Must Deny Himself (with Scriptural references)
40 Ways to Improve Your Lent
Everything Lent (Lots of links)
The Best Kind of Fasting
Getting Serious About Lent
Lent Overview
Meditations on the Passion of Our Lord Jesus Christ [Devotional]
On Lent... and Lourdes (Benedict XVI's Angelus address)
Lent for Newbies
Lent -- 2008 -- Come and Pray Each Day
Lent: Why the Christian Must Deny Himself

Lenten Workshop [lots of ideas for all]
Lent and Reality
Forty Days (of Lent) [Devotional/Reflections]
Pope Benedict takes his own advice, plans to go on retreat for Lent
GUIDE FOR LENT - What the Catholic Church Says
Message of His Holiness Benedict XVI for Lent 2008
40 Days for Life: 2008 Campaigns [Lent Registration this week]
Vatican Web Site Focuses on Lent
Almsgiving [Lent]
Conversion Through Prayer, Fasting and Almsgiving [Lent]
Lenten Stations -- Stational Churches - visit each with us during Lent {Catholic Caucus}
Something New for Lent: Part I -- Holy Souls Saturdays
Reflections for Lent (February, March and April, 2007)
Lent 2007: The Love Letter Written by Pope Benedict
Pre-Lent through Easter Prayer and Reflections -- 2007
Stations of the Cross [Catholic/Orthodox Caucus]
For study and reflection during Lent - Mind, Heart, Soul [Catholic/Orthodox Caucus]
Ash Wednesday and the Lenten Fast-Family observance Lenten season [Catholic/Orthodox Caucus]
Pre-Lenten Days -- Family activities-Shrove Tuesday (Mardi Gras)[Catholic/Orthodox Caucus]
40 Ways to Get the Most Out of Lent! [Catholic/Orthodox Caucus]

Lenten Fasting or Feasting? [Catholic Caucus]
Pope's Message for Lent-2007
THE TRUE NATURE OF FASTING (Catholic/Orthodox Caucus)
The Triduum and 40 Days
The Three Practices of Lent: Praying, Fasting. Almsgiving
Why We Need Lent
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR LENT 2006
Lent a Time for Renewal, Says Benedict XVI
Why You Should Celebrate Lent
Getting the Most Out of Lent
Lent: A Time to Fast >From Media and Criticism Says President of Pontifical Liturgical Institute
Give it up (making a Lenten sacrifice)
The History of Lent
The Holy Season of Lent -- Fast and Abstinence
The Holy Season of Lent -- The Stations of the Cross
Lent and Fasting
Mardi Gras' Catholic Roots [Shrove Tuesday]
Kids and Holiness: Making Lent Meaningful to Children
Ash Wednesday
All About Lent