31. He that comes from above is above all: he that is of the earth is earthly, and speaks of the earth: he that comes from heaven is above all.
32. And what he has seen and heard, that he testifies;
CHRYS. As the worm gnaws wood, and rusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. John with all his arguments can hardly subdue it in his disciples: for after what he has said above, he said yet again, He that comes from above is above all: meaning, You extol my testimony, and say that the witness is more worthy to be believed, than He to whom he bears witness. Know this, that He who comes from heaven, cannot be accredited by an earthly witness. He is above all; being perfect in Himself, and above comparison.
THEOPHYL. Christ comes from above, as descending from the Father; and is above all, as being elected in preference to all.
ALCUIN. Or, comes from above; i.e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man's sin, as He did his punishment.
He that is of the earth is of the earth; i.e. is earthly, and speaks of the earth, speaks earthly things. CHRYS. And yet he was not altogether of the earth; for he had a soul, and partook of a spirit, which was not of the earth. What means he then by saying that he is of the earth? Only to express his own worthlessness, that he is one born on the earth, creeping on the ground, and not to be compared with Christ, Who comes from above. Speaks of the earth, does not mean that he spoke from his own understanding; but that, in comparison with Christ's doctrine, he spoke of the earth: as if he said, My doctrine is mean and humble, compared with Christ's; as becomes an earthly teacher, compared with Him, in Whom are hid all the treasures of wisdom and knowledge.
AUG. Or, speaks of all the earth, he said of the man, i.e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as said the Apostle; Yet not I, but the grace of God which was with me. John then, so far as pertains to John, is of the earth, and speaks of the earth: if you hear ought divine from him, attribute it to the Enlightener, not to him who has received the light.
CHRYS. Having corrected the bad feeling of his disciples, he comes to discourse more deeply upon Christ. Before this it would have been useless to reveal the truths which could not yet gain a place in their minds. It follows therefore, He that comes from heaven.
GLOSS. That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.
CHRYS. But after this, high and solemn mention of Christ, his tone lowers: And what he has seen and heard, that he testifies. As our senses are our surest channels of knowledge, and teachers are most depended on who have apprehended by sight or hearing what they teach, John adds this argument in favor of Christ, that, what he has seen and heard, that he testifies: meaning that every thing which He said is true. I want, said John, to hear what things He, Who comes from above, has seen and heard, i.e. what He, and He alone, knows with certainty.
THEOPHYL. When you hear then, that Christ speaks what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For this reason He is said to have heard, whatever He knows, from the Father.
AUG. But what is it, w which the Son has heard from the Father? Has He heard the word of the Father? Yes, but He is the Word of the Father. When you conceives a word, wherewith to name a thing, the very, conception of that thing in the mind is a word. Just then as you have in your mind and with you your spoken word; even so God uttered the Word, i.e. begat the Son. Since then the Son is the Word of God, and the Son has spoken the Word of God to us, He has spoken to us the Father's word. What John said is therefore true.
32. - and no man receives his testimony.
33. He that has received his testimony has set to his seal that God is true.
34. For he whom God has sent speaks the words of God: for God gives not the Spirit by measure to him.
35. The Father loves the Son, and has given all things into his hand.
36. He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God abides on him.
CHRYS. Having said, And what he has seen and beard, that he testifies, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receives his testimony; i.e. Only a few; for he had disciples who received his testimony. John is alluding to the unbelief of his own disciples, and to the insensibility of the Jews, of whom we read in the beginning of the Gospel, He came to His own, and His own received Him not.
AUG. Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receives the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he said, No man receives his testimony. Then turning to those on the right hand he said, He that has received his testimony, has set to his seal.
CHRYS. i.e. has shown that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the Father. For He, it follows, Whom God has sent, speaks the words of God.
ALCUIN. Or, Has put to his seal, i.e. has put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.
AUG. What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Would you have proof? Hear His testimony, and you will find it so. But if you do not yet understand God, you have not yet received His testimony. Christ then Himself is God the true, and God has sent Him; God has sent God, join both together; they are One God. For John said, Whom God has sent, to distinguish Christ from himself. What then, was not John himself sent by God? Yes; but mark what follows, For God gives not the Spirit by measure to Him. To men He gives by measure, to His only Son He gives not by measure. To one man is given by the Spirit the word of wisdom, to another the word of knowledge: one has one thing, another another; for measure implies a kind of division of gifts. But Christ did not receive by measure, though He gave by measure.
CHRYS. By Spirit here is meant the operation of the Holy Spirit. He wishes to show that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who said nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.
AUG. Having said of the Son, God gives not the Spirit by measure to Him; he adds, The Father loves the Son, and farther adds, and has given all things into His hand; in order to show that the Father loves the Son, in a peculiar sense. For the Father loves John, and Paul, and yet has not given all things into their hands. But the Father loves the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He has given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He has deigned to send the Son, any one inferior to the Father has been sent.
THEOPHYL. The Father then has given all things to the Son in respect of His divinity; of right, not of grace. Or; He has given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things that are in heaven, and that are in earth.
ALCUIN. And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believes on the Son has everlasting life.
BEDE. We must understand here not a faith in words only, but a faith which is developed in works.
CHRYS. He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Nor every one that said to Me, Lord, Lord, shall enter into the kingdom of heaven. And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief in Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believes not the Son, shall not see life; but the wrath of God abides on him. See how He refers to the Father again, when He speaks of punishment. He said not, the wrath of the Son, though the Son is judge; but makes the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it Will never depart from Him; and for the same reason He says, shall not see life, i.e. to show that He did not mean only a temporary death!
AUG. Nor does He say, The wrath of God comes to him, but, abides on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that you might live. Whosoever then will not believe on the Son, on him abides the wrath of God, of which the Apostle speaks, We were by nature the children of wrath.
Catena Aurea John 3
Catholic Culture
Easter: April 7th
Optional Memorial of St. John the Baptist de la Salle
MASS READINGS
April 07, 2016 (Readings on USCCB website)
COLLECT PRAYER
O God, who chose Saint John Baptist de la Salle to educate young Christians, raise up, we pray, teachers in your Church ready to devote themselves wholeheartedly to the human and Christian formation of the young. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
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St. John Baptist de La Salle was born in Rheims, France. He was known as the Father of Modern Pedagogy. He opened free schools for poor children, introducing new teaching methods. He organized the congregation called the Brothers of the Christian Schools, which made great contributions to popular education.
St. John Baptist de la Salle
Generations of schoolboys have been taught by the Christian Brothers, and their founder, St. John Baptist de la Salle, is familiar in their prayers and devotions. "Brothers Boys" are scattered all over the world and all of them have fond memories of their "De la Salle" days.
John Baptist de la Salle was born at Rheims in 1651, became a member of the cathedral chapter at Rheims when he was sixteen, and was ordained a priest in 1678. Soon after ordination he was put in charge of a girls' school, and in 1679 he met Adrian Nyel, a layman who wanted to open a school for boys. Two schools were started, and Canon de la Salle became interested in the work of education. He took an interest in the teachers, eventually invited them to live in his own house, and tried to train them in the educational system that was forming in his mind. This first group ultimately left, unable to grasp what the saint had in mind; others, however, joined him, and the beginnings of the Brothers of the Christian Schools were begun.
Seeing a unique opportunity for good, Canon de la Salle resigned his canonry, gave his inheritance to the poor, and began to organize his teachers into a religious congregation. Soon, boys from his schools began to ask for admission to the Brothers, and the founder set up a juniorate to prepare them for their life as religious teachers. At the request of many pastors, he also set up a training school for teachers, first at Rheims, then at Paris, and finally at St.-Denis. Realizing that he was breaking entirely new ground in the education of the young, John Baptist de la Salle wrote books on his system of education, opened schools for tradesmen, and even founded a school for the nobility, at the request of King James of England.
The congregation had a tumultuous history, and the setbacks that the founder had to face were many; but the work was begun, and he guided it with rare wisdom. In Lent of 1719, he grew weak, met with a serious accident, and died on Good Friday. He was canonized by Pope Leo XIII in 1900, and Pope Pius XII proclaimed him patron of schoolteachers.
Excerpted from The One Year Book of Saints, Rev. Clifford Stevens
Patron: Educators; school principals; teachers.
Things to Do:
The Word Among Us
Meditation: Acts 5:27-33
Saint John Baptist de la Salle, Priest (Memorial)
The high priest questioned them. (Acts 5:27)
What a wild ride! For the past three years, the apostles have abandoned home and careers to follow Jesus. Then, in shock, they watch as he is crucified and buried. Only days later, they step inside his tomb and discover it empty. They have seen Jesus, alive, walk through walls. They felt the fire of Pentecost and have begun performing signs and wonders themselves. And now, they’re being hauled before a grand jury of the Sanhedrin and high priest to answer for the trouble they’ve caused.
Did they really sign up for this roller-coaster life? No. They had no idea what they were getting themselves into when they answered Jesus’ call. They just saw something in him that they were willing to trust, something they were willing to risk their plans for. Perhaps it was his authority and power. Maybe it was his love. Whatever it was, something awakened inside them. When they said yes to him, they stepped out in faith, and their lives were catapulted into an adventure that would leave them changed forever.
It’s true. This adventure of discipleship is fraught with challenge. The psalmist even vented, “Many are the troubles of the just man” (Psalm 34:20)! It’s a sure bet that when we say yes to God, we will eventually experience troubles. Just look at the apostles and the saints. None of them were strangers to hardship. We may focus on the miracles and victories, but there were also persecutions, imprisonments, bullyings, and, for some, martyrdom.
And yet despite all the hardships he faced, John still wrote, “God is trustworthy” (John 3:33). Why? Because he also knew that the Father doesn’t ration his love. He has given his Son and his Spirit to us completely, without reservation.
What does that say to you? Everything! It tells you how deeply God treasures you. He has given everything to you! That’s why you can consider him to be trustworthy.
Whether today feels like Pentecost or a grand jury inquest like the apostles faced, keep giving your yes to Jesus. None of us have any idea what tomorrow holds. But God does, and he has equipped you with everything you need to keep following him. He himself is trustworthy to walk with you in the adventure of a lifetime.
“Lord, I have tasted and seen your goodness. I give my yes to you.”
Psalm 34:2, 9, 17-20
John 3:31-36
