Catholic Caucus: Daily Mass Readings, 05-03-18, FEAST, Sts. Philip and James, Apostles

USCCB.org/RNAB ^ | 05-03-18 | Revised New American Bible

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May 3, 2018

Feast of Saints Philip and James, Apostles

Reading 1 1 Cor 15:1-8

I am reminding you, brothers and sisters,
of the Gospel I preached to you,
which you indeed received and in which you also stand.
Through it you are also being saved,
if you hold fast to the word I preached to you,
unless you believed in vain.
For I handed on to you as of first importance what I also received:
that Christ died for our sins
in accordance with the Scriptures;
that he was buried;
that he was raised on the third day
in accordance with the Scriptures;
that he appeared to Cephas, then to the Twelve.
After that, he appeared to more
than five hundred brothers and sisters at once,
most of whom are still living,
though some have fallen asleep.
After that he appeared to James,
then to all the Apostles.
Last of all, as to one born abnormally,
he appeared to me.

Responsorial Psalm Ps 19:2-3, 4-5

R. (5) Their message goes out through all the earth.
or:
R. Alleluia.
The heavens declare the glory of God;
and the firmament proclaims his handiwork.
Day pours out the word to day;
and night to night imparts knowledge.
R. Their message goes out through all the earth.
or:
R. Alleluia.
Not a word nor a discourse
whose voice is not heard;
Through all the earth their voice resounds,
and to the ends of the world, their message.
R. Their message goes out through all the earth.
or:
R. Alleluia.

Alleluia Jn 14:6b, 9c

R. Alleluia, alleluia.
I am the way, the truth, and the life, says the Lord;
Philip, whoever has seen me has seen the Father.
R. Alleluia, alleluia.

Gospel Jn 14:6-14

Jesus said to Thomas, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him."
Philip said to him,
"Master, show us the Father, and that will be enough for us."
Jesus said to him, "Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, 'Show us the Father'?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.
And whatever you ask in my name, I will do,
so that the Father may be glorified in the Son.
If you ask anything of me in my name, I will do it."

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For your reading, reflection, faith-sharing, comments, questions, discussion.

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KEYWORDS: catholic; easter; jn14; prayer; saints;

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Getting the title fixed.

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From: 1 Corinthians 15:1-8

Christ’s Resurrection and His Appearances

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[1] Now I would remind you, brethren, in what terms I preached to you the Gos-
pel, which you received, in which you stand, [2] by which you are saved, if you
hold it fast—unless you believed in vain.

[3] For I delivered to you as of first importance what I also received, that Christ
died for our sins in accordance with the Scriptures, [4] that He was buried, that
He was raised on the third day in accordance with the Scriptures, [5] and that He
appeared to Cephas, then to the Twelve. [6] Then He appeared to more than five
hundred brethren at one time, most of whom are still alive, though some have fal-
len asleep. [7] Then He appeared to James, then to all the Apostles. [8] Last of
all, as to one untimely born, He also appeared to me.

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Commentary:

1-58. Some of the Corinthian Christians were objecting to the doctrine of the re-
surrection of the dead, because this was a belief with which the Greeks were un-
familiar, even those Greeks who held that the soul was immortal. Given the great
importance of this doctrine, St. Paul replies at length, pointing first to the histori-
cal fact of Christ’s resurrection (verses 1-11) and how it necessarily connects up
with the resurrection of the dead in general (verses 12-34). He then goes on to
discuss what form this resurrection will take (verses 35-58). This Epistle, which
began with an exposition on Jesus Christ crucified, the power and wisdom of
God (cf. 1:18-2:5), ends with a development of doctrine on the resurrection of
Christ and the consequent resurrection of the members of His Mystical Body.

To understand what St. Paul is saying it is useful to bear in mind that here he is
referring only to the glorious resurrection of the just. Elsewhere in Sacred Scrip-
ture it is clearly stated that all men will rise from the dead (cf., e.g., John 5:28-
29; Acts 24:15).

1-11. The resurrection of Jesus Christ is one of the essential doctrines of the Ca-
tholic faith, explicitly stated in the first creeds or symbols of the faith. It is in fact
the supreme argument in favor of the divinity of Jesus and His divine mission: our
Lord proclaimed it many times (cf., e.g., Matthew 16:21-28; 17:22-27; 20:17-19),
and by rising from the dead He provided the sign which He had promised those
who did not believe Him (cf. Matthew 12:38-40).

This point is so important that the primary role of the Apostles is to bear witness
to Christ’s resurrection (cf. Acts 1:22; 2:32; 3:15; etc.); the proclamation of the
resurrection of the Lord is the very core of apostolic catechesis (cf., e.g., the dis-
courses of St. Peter and St. Paul reported in the Acts of the Apostles).

3-8. On the verbs “deliver” and “receive” see the note on 1 Corinthians 11:23-26.

St. Paul reminds the Corinthians of certain basic points in his preaching — that
Jesus Christ died for our sins; “that He was buried, that He was raised on the
third day in accordance with the Scriptures” (a statement which has passed di-
rectly into the Creed) and was seen by many people.

It should be pointed out that the Greek verb translated as “appeared” refers to be-
ing seen by the eye. This is relevant to studying the nature of the appearances of
the risen Jesus: St. Paul is speaking of true, ocular sight; there seems to be no
way this can be identified with imagination or intellectual vision.

The appearances of the risen Christ are a direct proof of the historical fact of His
resurrection. This argument gains special force when one remembers that at the
time this Letter was written many people who had seen the risen Lord were still
alive (verse 6). Some of the appearances referred to by St. Paul are also men-
tioned in the Gospels and in Acts—that to Peter (cf. Luke 24:34), those to the
Apostles (cf., e.g., Luke 24:36-49; John 20:19-29), that to St. Paul himself (cf.
Acts 9:1-6); others—that to James and to the five hundred brethren—are men-
tioned only here.

The importance of this passage is enhanced by the fact that it is the earliest do-
cumentary record—earlier than the Gospels—of our Lord’s resurrection, which had
taken place scarcely twenty years earlier.

4. “Was buried”: in recounting the death of Christ, all four Evangelists expressly
mention that His body was buried (cf. Matthew 27:57-61 and paragraph). St.
Paul also confirms the fact in this Letter, written very soon after the time, there-
by confirming a tradition which had come down from the beginning (verse 3). The
fact that Christ’s body was buried eliminates any doubt about His death, and un-
derlines the miracle of the Resurrection: Jesus Christ rose by His own power, re-
joining His soul with His body, and leaving the tomb with the same human body
(not merely the appearance of a body) as died and was buried, although now
that body was glorified and had certain special properties (cf. note on 15:42-44).
The Resurrection, therefore is an objective, physical event, witnessed to by the
empty tomb (cf. Matthew 28:1ff and paragraph) and by Christ’s appearances.

“He was raised on the third day”: Jesus died and was buried on the evening of
Good Friday; His body lay in the tomb the entire Sabbath, and rose on Sunday.
It is correct to say that He rose on the third day after His death, even though it
was not a full seventy-two hours later.

“According to the Scriptures”: St. Paul may be referring to certain passages of
the Old Testament which — after the event — were seen to foreshadow the Re-
surrection — for example, the episode of Jonah (Chapters 1-2), which Jesus in
fact applied to Himself (cf. Matthew 12:39-40; cf. also Hosea 6:1-2 and Psalm
16:9-10).

*********************************************************************************************
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 14:6-14

Jesus Reveals the Father (Continuation)

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(Jesus said to Thomas), [6] “I am the Way, and the Truth, and the Life; no one
comes to the Father, but by Me.” [7] “If you had known Me, you would have
known My Father also; henceforth you know Him and have seen Him.

[8] Philip said to Him, “Lord, show us the Father, and we shall be satisfied.” [9]
Jesus said to him, “Have I been with you so long, and yet you do not know Me,
Philip? He who has seen Me has seen the Father; how can you say, ‘Show us
the Father?’ [10] Do you not believe that I am in the Father and the Father in
Me? The words that I say to you I do not speak on My own authority; but the
Father who dwells in Me does His works. [11] Believe Me that I am in the Father
and the Father in Me; or else believe Me for the sake of the words themselves.

[12] “Truly, truly, I say to you, he who believes in Me will also do the works that
I do; and greater works than these will he do, because I go to the Father. [13]
Whatever you ask in my name I will do it, that the Father may be glorified in the
Son; [14] if you ask anything in my name, I will do it.”

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

4-7. The Apostles did not really understand what Jesus was telling them: hence
Thomas’ question. The Lord explains that He is the way to the Father. “It was
necessary for Him to say ‘I am the Way’ to show them that they really knew
what they thought they were ignorant of, because they knew Him” (St. Augus-
tine, “In. Ioann. Evang.”, 66, 2).

Jesus is the way to the Father—through what He teaches, for by keeping to His
teaching we will reach Heaven; through faith, which He inspires, because He
came to this world so “that whoever believes in Him may have eternal life” (John
3:15); through His example, since no one can go to the Father without imitating
the Son; through His merits, which make it possible for us to enter our Heavenly
home; and above all He is the way because He reveals the Father, with whom
He is one because of His divine nature.

“Just as children by listening to their mothers, and prattling with them, learn to
speak their language, so we, by keeping close to the Savior in meditation, and
observing His words, His actions, and His affections, shall learn, with the help
of His grace, to speak, to act, and to will like Him.

“We must pause here...; we can reach God the Father by no other route...; the
Divinity could not be well contemplated by us in this world below if it were not
united to the sacred humanity of the Savior, whose life and death are the most
appropriate, sweet, delicious and profitable subjects which we can choose for
our ordinary meditations” (St. Francis de Sales, “Introduction to the Devout Life”,
Part II, Chapter 1, 2).

“I am the way”: He is the only path linking Heaven and Earth. “He is speaking
to all men, but in a special way He is thinking of people who, like you and me,
are determined to take our Christian vocation seriously: He wants God to be for-
ever in our thoughts, on our lips and in everything we do, including our most
ordinary and routine actions.

“Jesus is the way. Behind Him on this Earth of ours He has left the clear out-
lines of His footprints. They are indelible signs which neither the erosion of time
nor the treachery of the Evil One have been able to erase” (St. J. Escriva,
“Friends of God”, 127).

Jesus’ words do much more than provide an answer to Thomas’ question; He
tells us: “I am the Way, and the Truth, and the Life”. Being the Truth and the
Life is something proper to the Son of God become man, who St. John says in
the prologue of his Gospel is “full of grace and truth” (1:14). He is the Truth be-
cause by coming to this world He shows that God is faithful to His promises,
and because He teaches the truth about who God is and tells us that true wor-
ship must be “in spirit and truth” (John 4:23). He is Life because from all eterni-
ty He has divine life with His Father (cf. John 1:4), and because He makes us,
through grace, sharers in that divine life. This is why the Gospel says: “This is
eternal life, that they know Thee, the only true God, and Jesus Christ whom
Thou has sent” (John 17:3).

By His reply Jesus is, “as it were, saying, By which route do you want to go? I
am the Way. To where do you want to go? I am the Truth. Where do you want
to remain? I am the Life. Every man can attain an understanding of the Truth and
the Life; but not all find the Way. The wise of this world realize that God is eter-
nal life and knowable truth; but the Word of God, who is Truth and Life joined to
the Father, has become the Way by taking a human nature. Make your way con-
templating His humility and you will reach God” (St. Augustine, “De Verbis Domi-
ni Sermones”, 54).

8-11. The Apostles still find our Lord’s words very mysterious, because they can-
not understand the oneness of the Father and the Son. Hence Philip’s persistence.
Then Jesus “upbraids the Apostle for not yet knowing Him, even though His works
are proper to God—walking on the water, controlling the wind, forgiving sins, raising
the dead. This is why He reproves him: for not recognizing His divine condition
through His human nature” (St. Augustine, “De Trinitate”, Book 7).

Obviously the sight of the Father which Jesus refers to in this passage is a vision
through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All ma-
nifestations of God, or “theophanies”, have been through some medium; they are
only a reflection of God’s greatness. The highest expression which we have of
God our Father is in Christ Jesus, the Son of God sent among men. “He did this
by the total fact of His presence and self-manifestation—by words and works,
signs and miracles, but above all by His death and glorious resurrection from the
dead, and finally by sending the Spirit of truth. He revealed that God was with us,
to deliver us from the darkness of sin and death, and to raise us up to eternal life”
(Vatican II, “Dei Verbum”, 4).

12-14. Before leaving this world, the Lord promises His Apostles to make them
sharers in His power so that God’s salvation may be manifested through them.
These “works” are the miracles they will work in the name of Jesus Christ (cf.
Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Chris-
tian faith and their sanctification by preaching and the ministry of the sacraments.
They can be considered greater works than Jesus’ own insofar as, by the Apos-
tles’ ministry, the Gospel was not only preached in Palestine but was spread to
the ends of the earth; but this extraordinary power of apostolic preaching pro-
ceeds from Christ, who has ascended to the Father: after undergoing the humi-
liation of the cross Jesus has been glorified and from Heaven He manifests His
power by acting through His Apostles.

The Apostles’ power, therefore, derives from Christ glorified. Christ our Lord says
as much: “Whatever you ask in My name, I will do it”. “It is not that he who be-
lieves in Me will be greater than Me, but that only that I shall then do greater
works than now; greater, by him who believes in Me, than I now do by myself
without Him” (St. Augustine, “In Ioann. Evang.”, 72, 1).

Jesus Christ is our intercessor in Heaven; therefore, He promises us that every-
thing we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16:
23-24) means appealing to the power of the risen Christ, believing that He is all-
powerful and merciful because He is true God; and it also means asking for
what is conducive to our salvation, for Jesus is our Savior. Thus, by “whatever
you ask” we must understand what is for the good of the asker. When our Lord
does not give what we ask for, the reason is that it would not make for our salva-
tion. In this way we can see that He is our Savior both when He refuses us what
we ask and when He grants it.

*********************************************************************************************
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 from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Red.

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First reading

1 Corinthians 15:1-8 ©

The Lord appeared to James, and then to all the apostles

Brothers, I want to remind you of the gospel I preached to you, the gospel that you received and in which you are firmly established; because the gospel will save you only if you keep believing exactly what I preached to you – believing anything else will not lead to anything.

  Well then, in the first place, I taught you what I had been taught myself, namely that Christ died for our sins, in accordance with the scriptures; that he was buried; and that he was raised to life on the third day, in accordance with the scriptures; that he appeared first to Cephas and secondly to the Twelve. Next he appeared to more than five hundred of the brothers at the same time, most of whom are still alive, though some have died; then he appeared to James, and then to all the apostles; and last of all he appeared to me too; it was as though I was born when no one expected it.

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Responsorial Psalm

Psalm 18(19):2-5 ©

Their word goes forth through all the earth.

or

Alleluia!

The heavens proclaim the glory of God,

  and the firmament shows forth the work of his hands.

Day unto day takes up the story

  and night unto night makes known the message.

Their word goes forth through all the earth.

or

Alleluia!

No speech, no word, no voice is heard

  yet their span extends through all the earth,

  their words to the utmost bounds of the world.

Their word goes forth through all the earth.

or

Alleluia!

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Gospel Acclamation	Jn14:6,9

Alleluia, alleluia!

I am the Way, the Truth, and the Life, says the Lord.

Philip, to have seen me is to have seen the Father.

Alleluia!

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Gospel	John 14:6-14 ©

To have seen me is to have seen the father

Jesus said to Thomas:

‘I am the Way, the Truth and the Life.

No one can come to the Father except through me.

If you know me, you know my Father too.

From this moment you know him and have seen him.’

Philip said, ‘Lord, let us see the Father and then we shall be satisfied.’

  ‘Have I been with you all this time, Philip,’ said Jesus to him ‘and you still do not know me?

‘To have seen me is to have seen the Father,

so how can you say, “Let us see the Father”?

Do you not believe

that I am in the Father and the Father is in me?

The words I say to you I do not speak as from myself:

it is the Father, living in me, who is doing this work.

You must believe me when I say

that I am in the Father and the Father is in me;

believe it on the evidence of this work, if for no other reason.

I tell you most solemnly,

whoever believes in me

will perform the same works as I do myself,

he will perform even greater works,

because I am going to the Father.

Whatever you ask for in my name I will do,

so that the Father may be glorified in the Son.

If you ask for anything in my name,

I will do it.’

[annalex]

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 14
6.	Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.	Dicit ei Jesus : Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me.	λεγει αυτω ο ιησους εγω ειμι η οδος και η αληθεια και η ζωη ουδεις ερχεται προς τον πατερα ει μη δι εμου
7.	If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him, and you have seen him.	Si cognovissetis me, et Patrem meum utique cognovissetis : et amodo cognoscetis eum, et vidistis eum.	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον
8.	Philip saith to him: Lord, shew us the Father, and it is enough for us.	Dicit ei Philippus : Domine, ostende nobis Patrem, et sufficit nobis.	λεγει αυτω φιλιππος κυριε δειξον ημιν τον πατερα και αρκει ημιν
9.	Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou, Shew us the Father?	Dicit ei Jesus : Tanto tempore vobiscum sum, et non cognovistis me ? Philippe, qui videt me, videt et Patrem. Quomodo tu dicis : Ostende nobis Patrem ?	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα
10.	Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.	Non creditis quia ego in Patre, et Pater in me est ? Verba quæ ego loquor vobis, a meipso non loquor. Pater autem in me manens, ipse fecit opera.	ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα
11.	Believe you not that I am in the Father, and the Father in me?	Non creditis quia ego in Patre, et Pater in me est ?	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι
12.	Otherwise believe for the very works' sake. Amen, amen I say to you, he that believeth in me, the works that I do, he also shall do; and greater than these shall he do.	alioquin propter opera ipsa credite. Amen, amen dico vobis, qui credit in me, opera quæ ego facio, et ipse faciet, et majora horum faciet : quia ego ad Patrem vado.	αμην αμην λεγω υμιν ο πιστευων εις εμε τα εργα α εγω ποιω κακεινος ποιησει και μειζονα τουτων ποιησει οτι εγω προς τον πατερα μου πορευομαι
13.	Because I go to the Father: and whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.	Et quodcumque petieritis Patrem in nomine meo, hoc faciam : ut glorificetur Pater in Filio.	και ο τι αν αιτησητε εν τω ονοματι μου τουτο ποιησω ινα δοξασθη ο πατηρ εν τω υιω
14.	If you shall ask me any thing in my name, that I will do.	Si quid petieritis me in nomine meo, hoc faciam.	εαν τι αιτησητε [με] εν τω ονοματι μου εγω ποιησω

[annalex]

6. Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.
7. If you had known me, you should have known My Father also; and from henceforth you know him, and have seen him.

AUG. Our Lord had said that they knew both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus said to Him, I am the way, the truth, and the life.

AUG. As it He said, I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge.

And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.

HILARY. For He who is the way does not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; not does He who is the life leave us in the darkness of death.

THEOPHYL. When you art engaged in the practical, He is made your way; when in the contemplative, He is made your truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.

AUG. They knew then the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But did you leave Yourself, O Lord, to come to us? I know that you took upon you the form of a servant; by the flesh you came, remaining where you were; by that you returned, remaining where you had come to. It by this then you came, and returned, by this you were the way, not only to us, to come to you, but also to Yourself to come, and to return again. And when you went to life, which is Yourself you raised that same flesh of Your from death to life.

Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i.e. Word-flesh. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i.e. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained to death.

Behold I myself, if I make you understand what I say, do in a certain sense go to you, though I do not leave myself. And when I cease speaking, I return to myself, but remain with you, if you remember what you have heard. If the image which God has made can do this, how much more the Image which God has begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father.

CHRYS. For if, He says, you have Me for your guide to the Father, you shall certainly come to Him. Nor call you come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man comes to the Father but by Me, thus equaling Himself to the Father. The next words explain, Where I go you know, and the way you know.

If you had known Me, He says, you should have known My Father also; i.e. If you had known My substance and dignity, you would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened.

On this account He adds, And from henceforth you know Him, know Him, that is, spiritually. And have seen Him, i.e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

BEDE. How can our Lord say, If you had known Me, you should have known My Father also; when He has just said, Where I go you know, and the way you know? We must suppose that some of them knew, and others not: among the latter, Thomas.

HILARY. Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If you had known Me, you should have known My Father also.

In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He said must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him.

8. Philip said to him, Lord, show us the Father, and it suffices us.
9. Jesus said to him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how say you then, Show us the Father?
10. Believe you not that I am in the Father, and the Father in me? the words that I speak to you I speak not of myself: but the Father that dwells in me, he does the works.
11. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

HILARY. A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip said to Him, Lord, show us the Father, and it suffices us. He did not deny He could be seen, but wished to be shown him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be strewn him, strewn to his understanding, not set before his eyes; and then he will be satisfied: And it suffices us.

AUG. For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it suffices us. But he did not yet understand that he could in the same way have said, Lord, show us Yourself, and it suffices us. But our Lord's answer enlightens him, Jesus said to him,

Have I been so long with you, and yet have you not known Me, Philip?

AUG. But how is this, when our Lord said that they knew where He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip.

HILARY. He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip's request, to be strewn the Father, Our Lord answers, He that has seen Me, has seen the Father.

AUG. When two persons are very like each, we say, If you have seen the one, you have seen. n the other. So here, He that has seen Me, has seen the Father; not that He is troth the Father, and the Son, but that the Son is an absolute likeness of the Father.

HILARY. He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author. For our Lord's expressions do not spear; of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth.

AUG. But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No, our Lord rebuked the question, only with reference to the mind of the asker.

Philip asked, as if the Father were better than the Son; and so showed that He did not know the Son. Which opinion our Lord corrects: Believe you not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with you to see the Father, at any rate believe what you do not see.

HILARY. For what excuse was there for ignorance of the Father, or what necessity to show Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the Begotten and the Begetter are one: Believe you not that I am in the Father and the Father in Me?

AUG. He wished him to live by faith, before he had sight, and therefore says, Believe you not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith.

HILARY. But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born.

HILARY. The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God.

CHRYS. Or thus: Philip, because [he thought] he had seen c the Son with his bodily eye, wished to see the Father in the same way; perhaps too remembering what the Prophet said, I saw the Lord (Isaiah 6:1), and therefore he says, Show us the Father. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that he might not seem burdensome, after saying, Show us the Father, adds, And it suffices us: i.e. we seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seen the Father: Have I been so long time with you, and yet have you not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, does in Himself fitly show the Father. Then dividing the Persons, He says, He that has seen Me has seen the Father; that none might maintain that He was both the Father and the Son. The words show too that even the Son was not seen in a bodily sense. So if anyone takes seeing here, for knowing, I will not contradict him, but will take the sentence as if it was, He that has known Me, has known the Father. He shows here His consubstantiality with the Father: He that has seen My substance, has seen the Father. Whence it is evident He is not a creature: for all know and see the creature, but not all God; Philip, for instance, who wished to see the substance of the Father. If Christ then had been of another substance from the Father, He would never have said, He that has seen Me, has seen the Father. A man cannot see the substance of gold in silver: one nature cannot be made apparent by another.

AUG. He then addresses all of them, not Philip only: The word that I speak to you, I speak not of Myself. What is, I speak not of Myself, I but, I that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is.

HILARY. Wherein He neither desires Himself to be the Son, nor hides the existence of His Father's power in Him. In that He speaks, it is Himself that speaks in His own person; in that He speaks not of Himself, He witnesses His nativity, that He is God from God.

CHRYS. Mark the abundant proof of the unity of substance. For He continues; But the Father that dwells in Me, He does the works. As if He said, My Father and I act together, not differently from each other; agreeing with what He said below: If I do not the works of My Father, believe Me not. But why does He pass from words to works? Why does He not say as we might have expected, He speaks the words? Because He means to apply what He says both to His doctrine, and to His miracles; or because His words are themselves works.

AUG. For he that edifies his neighbor by speaking, does a good work. These two sentences are brought against us by different sects of heretics; the Arians saying that the Son is unequal to the Father, because He does not speak of Himself; the Sabellians, that the same who is the Father is the Son. For what is meant, they ask, by, The Father that dwells in Me, He does the works, but, I that dwell in Myself, do these works.

HILARY. That the Father dwells in the Son, show that He is not single, or solitary; that the Father works by the Son, shows that He is not different or alien. As He is not solitary who does not speak from Himself, so neither is He alien and separable who speaks by Him.

Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am in the Father, and the Father in Me: that they might not think that the Father works and speaks in the Son as by a mere agent or instrument, not by the unity of nature implied in His Divine birth.

AUG. Philip alone was reproved before.

CHRYS. But if this does not suffice to show my consubstantiality, at least learn it from My works: Or else believe Me for the very works' sake. You have seen My miracles, and all the proper signs of My divinity; works which the Father alone works, sins remitted, life restored, and the like.

AUG. Believe then for My works' sake, that I am in the Father, and the Father in Me; for, were we separated, we could not be working together.

12. Verily, verily, I say to you, He that believes in me, the works that I do shall he do also; and greater works than these shall he do; because I go to my Father.
13. And whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the Son.
14. If you shall ask any thing in my name, I will do it.

CHRYS. Having said, Believe for the works' sake, our Lord goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say to you, He that believes in Me, the works that I do, shall he do also; and greater works than these shall he do.

AUG. But what are these greater works? Is it that the shadow of the Apostles, as they passed by, healed the sick; It is indeed a greater thing that a shadow should heal, than that the border of a garment should. Nevertheless, by works here our Lord refers to His words. For when He says, My Father that dwells in Me, He does the works, what are these works but the words which He spoke? And the fruit of those words was their faith.

But these were but few converts in comparison with what those disciples made afterwards by their preaching: they converted the Gentiles to the faith. Did not the rich man go away sorrowful from His words? And yet that which one did not do at His own exhortation, many did afterwards when He preached through the disciples. He did greater works when preached by the believing, than when speaking to men's ears.

Still these greater works He did by His Apostles, whereas He includes others besides them, when He says, He that believes in Me. Are we not to compute any one among the believers in Christ, who does not do greater works than Christ? This sounds harsh if not explained. The Apostle says, To him that believes in Him that justifies the ungodly, his faith is counted for righteousness (Rom 4:5).

By this work then we shall do the works of Christ, the very believing in Christ being the work of Christ, for He works this in us, though not without us. Attend then; He that believes on Me, the works that I do, shall he do also. First I do them, then he will do them: I do them, that he may do them. Do what works but this, viz. that a man, from being a sinner, become just? which thing Christ works in us, though not without us. This in truth I call a greater work to do, than to create the heaven and the earth; for heaven and earth shall pass away, but the salvation and justification of the predestined shall remain.

However, the Angels in heaven are the work of Christ; shall he who works with Christ for his own justification, do greater even than these? Judge any one which be the greater work, to create the just, or to justify the ungodly? At least, if both be of equal power, the latter has more of mercy. But it is not necessary to understand all the works of Christ, when He says, greater works than these shall he do.

These perhaps refers to the works He had done that hour. He had then been instructing them in the faith. And surely it is a less work to preach righteousness, which He did without us, than to justify the ungodly, which He so does in us, as that we do it ourselves. Great things truly did our Lord promise His people, when He went to His Father: Because I go to My Father.

CHRYS. i.e. I shall not perish, but shall remain in My proper dignity, in heaven. Or He means: It is your part henceforth to work miracles, since I am going.

AUG. And that no one might attribute the merit to himself, He shows, that even those greater works were His own doing: And whatsoever you shall ask in My name, that will I do. Before it was, He shall do, now, I will do: as if He said, Let not this appear impossible to you. He that believes in Me, will not be greater than I; but I shall do greater works then than now; greater by him that believes on Me, than now by Myself; which will not be a failing, but a condescension

CHRYS. In My name, He says. Thus the Apostles, In the name of Jesus of Nazareth, arise and walk. , All the miracles that they did, He did: the hand of the Lord was with them.

THEOPHYL. This is an explanation of the doctrine of miracles. It is by prayer, and invocation of His name, that a man is able to work miracles.

AUG. Whatsoever you shall ask. Then why do we often see believers asking, and not receiving? Perhaps it is that they ask amiss. When a man would make a bad use of what he asks for, God in His mercy does not grant him it. Still if God even in kindness often refuses the requests of believers, how are we to understand, Whatsoever you shall ask in My name, I will do? Was this said to the Apostles only? No. He says above, He that believes in Me, the works that I do shall he do also.

And if we go to the lives of the Apostles themselves, we shall find that he who labored more than they all, prayed that the messenger of Satan might depart from him, but was not granted his request. But attend: does not our Lord lay down a certain condition? In My name, which is Christ Jesus. Christ signifies King, Jesus, Savior.

Therefore whatever we ask for that would hinder our salvation, we do not ask in our Savior's name and yet He is our Savior, not only when He does what we ask, but also when He does not. When He sees us ask any thing to the disadvantage of our salvation, He shows s Himself our Savior by not doing it. The physician knows whether what the sick man asks for is to the advantage or disadvantage of his health; and does not allow what would be to his hurt, though the sick man himself desires it; but looks to his final cure.

And some things we may even ask in His name, and He will not grant them us at the time, though He will some time. What we ask for is deferred, not denied. He adds, that the Father may be glorified in the Son. The Son does not do any thing without the Father, inasmuch as He does it in order that the Father may be glorified in Him.

CHRYS. For when the great power of the Son is manifested, He that begot Him is glorified. He introduces this last, to confirm the truth of what He has said.

THEOPHYL. Observe the order in which the glorifying of the Father comes. In the name of Jesus miracles were done, by which men were made to believe the Apostles' preaching. This brought them to the knowledge of the Father, and thus the Father was glorified in the Son.

Catena Aurea John 14

[annalex]

Holy Trinity

The master of Flémalle

1433-35
Oil on panel, 34 x 24 cm
The Hermitage, St. Petersburg

[Salvation]

Pray for Pope Francis.

[Salvation]

It's time to kneel down and pray for our nation (Sacramental Marriage)

[Salvation]

Perpetual Novena for the Nation (Ecumenical)

[Salvation]

Prayers for The Religion Forum (Ecumenical)

[Salvation]

7 Powerful Ways to Pray for Christians Suffering in the Middle East

[Salvation]

Pray the Rosary!

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[Salvation]

 

Jesus, High Priest

 

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem.  He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

[Salvation]

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

[Salvation]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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