Catena Aurea by St. Thomas Aguinas
11:41–46
41. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
42. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast 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 saith unto 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.
46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
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 Thee that Thou hast heard Me.
ORIGEN. (tom. xxviii.) 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, Thou shalt cry, and He shall say, Here I am; (Isa. 58:9) what answer, think we, our Lord and Saviour 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 mad. And therefore He begins with giving thanks; I thank Thee, Father, that Thou hast heard Me.
CHRYSOSTOM. (Hom. lxiv. 2) i. e. There is no difference of will between Me and Thee. Thou hast heard Me, does not shew 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 Thou heardest Me always: as if He said, I need not prayer to persuade Thee; 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. (lib. x. de Trin.) He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: But because of the people which stand by I said it, that they may believe that Thou hast sent Me. His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.
CHRYSOSTOM. (Hom. lxiv. 2) He did not say, That they may believe that I am inferior to Thee, in that I cannot do this without prayer, but, that Thou hast sent Me. He saith not, hast sent Me weak, acknowledging subjection, doing nothing of Myself, but hast 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.
AUGUSTINE. (de Verb. Dom. Serm. lii) 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.
CHRYSOSTOM. (Hom. lxiv. 2) 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 shew His power by acts. This is His general way. His words shew humility, His acts power.
THEOPHYLACT. 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 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. (5:25)
ORIGEN. (t. xxviii.) 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 raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. (5:21)
CHRYSOSTOM. (Hom. lxiv) 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 saith unto 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 shewn here; He does not take Lazarus about with Him for the sake of display.
ORIGEN. (t. xxviii. 10.) Our Lord had said above, Because of the people that stand by I said it, that they may believe that Thou hast 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.
AUGUSTINE. (lib. lxxxiii. Quæst. q. 65) 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.
AUGUSTINE. (Tr. super Joan. xlix. 3) Every one that sinneth, 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, I understand to testify the resurrection of the soul.
GREGORY. (iv. Moral. c. xxix.) 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 lying in sin: he that is carried out by the gate is the openly and notoriously wicked.
AUGUSTINE. (Tr. xlix. 3) Or, it is death within; when the evil thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate.
GREGORY. (v. Moral.) 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 unto such, and enlightens them.
AUGUSTINE. (lib. lxxxii. Quæst. q. lxv.) Or we may take Lazarus in the grave as the soul laden with earthly sins.
AUGUSTINE. (in Joan. Tr. xlix) 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 stinketh. He hath a bad report1 already, as it were the foulest odour.
AUGUSTINE. (lib. lxxxiii. Quæst. q. 65) Well may she say, He hath been dead four days. For the earth is the last of the elements. It signifies the pit of earthly sins, i. e. carnal lusts.
AUGUSTINE. (Tract. in Joan. xlix. 19) 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 troubleth Himself, to signify to thee that thou shouldest be troubled, when thou art pressed and weighed down with such a mass of sin. Faith groaneth, he that is displeased with himself groaneth, and accuseth his own evil deeds; that so the habit of sin may yield to the violence of repentance. When thou sayest, 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 groaneth, because faith groaneth; and in the voice of thy groaning appeareth the hope of thy rising again.
GREGORY. (xxii. Moral.) 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.
AUGUSTINE. (lib. lxxxiii. Quæst. q. 65) 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.
AUGUSTINE. (Tr. xlix) Or thus: When thou despisest, thou liest dead; when thou confessest, thou comest forth. For what is to come forth, but to go out, as it were, of thy hiding place, and shew thyself? But thou canst not make this confession, except God move thee to it, by crying with a loud voice, i. e. calling thee 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 ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. (Matt. 18:18)
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.
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.
11:47–53
47. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
48. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
49. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
51. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
53. Then from that day forth they took counsel together for to put him to death.
THEOPHYLACT. Such a miracle as this should have drawn forth wonder and praise. But they make it a reason of plotting against His life: Then gathered the chief priests and Pharisees a council, and said, What do we?
AUGUSTINE. (Tr. xlix. c. 26) But they had no thought of believing. The miserable men only consulted how they might hurt and kill Him, not how themselves might be saved from death. What do we? for this Man doeth many miracles.
CHRYSOSTOM. (Hom. lxiv. c. 3) Him of whose divinity they had received such certain proofs, they call only a man.
ORIGEN. (t. xxviii. c. 11.) This speech is an evidence of their audacity and blindness: of their audacity, because they testified that He had done many miracles, and yet thought that they could contend successfully against Him, and that He would have no power of withstanding their plots; of their blindness, because they did not reflect that He who had wrought such miracles could easily escape out of their hands; unless indeed they denied that these miracles were done by Divine power. They resolved then not to let Him go; thinking that they should thus place an impediment in the way of those who wished to believe in Him, and also prevent the Romans from taking away their place and nation. If we let Him thus alone, all men will believe on Him, and the Romans shall come and take away both our place and nation.
CHRYSOSTOM. (Hom. lxiv. 3) They say this to alarm the people; as if they were incurring the suspicion of setting up an usurper. If, say they, the Romans in crowds follow Him, they will suspect us of setting up a tyranny, and will destroy our state. But this was wholly a fiction of their own. For what was the fact? Did He take armed men about with Him, did He go with horsemen in His train? Did He not rather choose desert places to go to? However, that they might not be suspected of consulting only their own interests, they declare the whole state is in danger.
AUGUSTINE. (Tr. xlix. 26) Or, they were afraid that, if all believed in Christ, none would remain to defend the city of God and the temple against the Romans: since they thought that Christ’s teaching was directed against the temple, and their laws. They were afraid of losing temporal things, and thought not of eternal life; and thus they lost both. For the Romans, after our Lord had suffered and was glorified, did come and take away their place and nation, reducing the one by siege, and dispersing the other.
ORIGEN. (t. xxviii.) Mystically: It was fit that the Gentiles should occupy the place of them of the circumcision; because by their fall salvation came to the Gentiles. (non occ.). The Romans represent the Gentiles, being the rulers of the Gentile world. Their nation again was taken away, because they who had been the people of God, were made not a people.
CHRYSOSTOM. (Hom. lxiv) When they hesitated, and asked, What do we? one of them gave most cruel and shameless advice, viz. Caiaphas, who was1 High Priest that same year.
AUGUSTINE. (Tr. xlix) How is it that he is called the High Priest of that year, when God appointed one hereditary High Priest? This was owing to the ambition and contention of parties amongst the Jews themselves, which had ended in the appointment of several High Priests, who took the office in turn, year by year. And sometimes even there seems to have been more than one in office.
ALCUIN. Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum.
ORIGEN. (t. xxx. c. 12.) a The character of Caiaphas is shewn by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. (non occ.). i. e. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state.
THEOPHYLACT. He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.
ORIGEN. (tom. xxviii. c. 12.) Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know Thee who Thou art, the Holy One of God; (Luke 4:34) the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. (c. 14.). It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God should taste death for all men; (Heb. 2:9) that He is the Saviour of all men, specially of them that believe. (1 Tim. 4:10) And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one MAN. should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. (c. 15.). And this spake he not of himself. Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophcey, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm. (1 Tim. 1:7)
AUGUSTINE. (Tr. xlix. 27.) We learn hence that even bad men may foretell things to come by the spirit of prophecy, which power the Evangelist ascribes to a divine sacrament, he being Pontifex, i. e. High Priest.
CHRYSOSTOM. (Hom. lxv. 1) See the great virtue of the Holy Spirit, in drawing forth a prophecy from a wicked man. And see too the virtue of the pontifical office, which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace only used his mouth; it touched not his corrupt heart.
AUGUSTINE. (Tr. xlix. 27) Caiaphas prophesied of the Jewish nation alone; in which nation were the sheep, of which our Lord says, I am not sent but unto the lost sheep of the house of Israel. (Matt. 15:34) But the Evangelist knew that there were other sheep, not of this fold, which were to be brought in, and therefore adds, And not for that nation only, but also that He should gather together in one the children of God that were scattered abroad; i. e. those who were predestined to be so: for as yet there were neither sheep, nor children of God.
GREGORY. (vi. Moral.) His persecutors accomplished this wicked purpose, and put Him to death, thinking to extinguish the devotion of His followers; but faith grew from the very thing which these cruel and unbelieving men thought would destroy it. That which human cruelty had executed against Him, He turned to the purposes of His mercy.
ORIGEN. (tom. xxviii. c. 17.) Inflamed by the speech of Caiaphas, they determined on killing our Lord: Then from that day forth they took counsel together to put Him to death. Was this then the work of the Holy Spirit, as well as the former, or was it another spirit which did both first speak by the mouth of a wicked man, and then excite others like him to kill Christ? Answer: It is not necessary that both should be the work of the same spirit. As some turn the Scriptures themselves, which were given for our good, to the support of bad doctrines; so this true prophecy respecting our Saviour was understood in a wrong sense, as if it were a call to put Him to death.
CHRYSOSTOM. (Hom. lxv. 1) They sought before to kill Him; now their resolution was confirmed.
11:54–57
54. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
55. And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
56. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
57. Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
ORIGEN. (t. xxviii. 18.) After this resolution of the Chief Priests and Pharisees, Jesus was more cautious in shewing Himself among the Jews, and retired to remote parts, and avoided populous places: Jesus therefore walked no more openly among the Jews; but went thence into a country near to the wilderness, into a city called Ephraim.
AUGUSTINE. (Tr. xlix. 28) Not that His power had failed Him; for, had He pleased, He might still have walked openly among the Jews, and they done nothing to Him. But He wished to shew the disciples, by His own example, that believers did not sin by retiring out of the sight of their persecutors, and hiding themselves from the fury of the wicked, rather than inflame that fury by their presence.
ORIGEN. (t. xxviii. 18.) It is praiseworthy, when struggles are at hand, not to avoid confession, or refuse to suffer death for the truth’s sake. And it is no less praiseworthy now to avoid giving occasion for such trial. Which we should take care to do, not only on account of the uncertainty of the event of a trial in our own case, but also not to be the occasion of increasing the impiety and guilt of others. For he who is the cause of sin in another, shall be punished. If we do not avoid our persecutor, when we have the opportunity, we make ourselves responsible for his offence. But our Lord not only retired Himself, but to remove all occasion of offence from His persecutors, took His disciples with Him: And there stayed with His disciples.
CHRYSOSTOM. (Hom. lxv. 2) How must it have troubled the disciples to see Him save Himself by merely human means? Whileall were rejoicing and keeping the feast, they remained hid, and in danger. Yet they continued with Him; as we read in Luke, Ye are they which have continued with Me in My temptations. (Luke 22:28)
ORIGEN. (t. xxviii. c. 19.) Mystically, Jesus walked openly among the Jews, when the Word of God used to come to them by the Prophets. But this Word ceased, i. e. Jesus went thence. (Is. 54:1) And He went to that town near the wilderness, whereof Isaiah says, More are the children of the desolate, than the children of the married wife. Ephraim signifies fertility. Ephraim was the younger brother of Manasses: Manasses stands for the elder people forgotten; the word Manasses meaning forgotten. When the elder people were forgotten and passed over, there came an abundant harvest from the Gentiles. Our Lord left the Jews, and went forth into a country—the whole world—near the wilderness, the deserted Church1, to Ephraim, the fruitful city; and there continues with His disciples up to this day.
AUGUSTINE. (Tr. l. 2) He who came from heaven to suffer, wished to draw near the place of His Passion, His hour being now at hand: And the Jews’ passover was nigh at hand. That passover they had resolved to celebrate by shedding our Lord’s blood; the blood which consecrated the Passover, the blood of the Lamb. The Law obliged every one to go up to the feast: And many went out of the country up to Jerusalem before the passover to purify them. But ours is the true Passover; the Jewish one was a shadow. The Jews held their passover in the dark, we in the light: their posts were stained with the blood of a slain animal, our foreheads are signed with the blood of Christ.
THEOPHYLACT. They went up before the passover, to be purified. For whoever had sinned willingly or unwillingly could not keep the passover, unless they were first purified by washings, fastings, and shaving of the head, and also offering certain stated oblations. While engaged in these purifications, they were plotting our Lord’s death: Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that He will not come to the feast?
CHRYSOSTOM. (Hom. lxv) They lay in wait for Him at the passover, and made the feast time the time of His death.
ORIGEN. (t. xxviii.) Wherefore the Evangelist does not call it the Lord’s passover, but the Jews’ passover. For then it was that they plotted our Lord’s death.
ALCUIN. They sought Jesus with bad intent. We seek Him, standing in God’s temple, mutually encouraging one another, and praying Him to come to our feast, and sanctify us by His presence.
THEOPHYLACT. If the common people only had done these things, the Passion would have seemed owing to men’s ignorance; but the Pharisees it is, who order Him to be taken: Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should shew it, that they might take Him.
ORIGEN. (tom. xxviii.) Observe, they did not know where He was; they knew that He had gone away. Mystically, they did not know where He was, because, in the place of the divine commandments, they taught the doctrines and commandments of men.
AUGUSTINE. (Tr. l. 4) Let us at least shew the Jews where He is; O that they would hear, that they would come to the Church, and take hold of Him for themselves!
Catena Aurea John 11
Gospel Reading: From: John 11:45-57
The Sanhedrin Decides on the Death of Jesus
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[45] Many of the Jews therefore, who had come with Mary (Magdalene) and had seen what He (Jesus) did, believed in Him; [46] but some of them went to the Pharisees and told them what Jesus had done. [47] So the chief priests and the Pharisees gathered the council, and said, "What are we to do? For this Man performs many signs. [48] If we let Him go on thus, every one will believe in Him, and the Romans will come and destroy both our holy place and our nation." [49] But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all; [50] you do not understand that it is expedient for you that one man should die for the people, and that the whole nation should not perish." [51] He did not say this of his own accord, but being high priest that year he prophesied that Jesus should die for the nation, [52] and not for the nation only, but to gather into one the children of God who are scattered abroad. [53] So from that day on they took counsel on how to put Him to death.
[54] Jesus therefore no longer went about openly among the Jews, but went from there to the country near the wilderness, to a town called Ephraim; and there He stayed with the disciples.
[55] Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover, to purify themselves. [56] They were looking for Jesus and saying to one another as they stood in the temple, "What do you think? That He will not come to the feast?" [57] Now the chief priests and the Pharisees had given orders that if any one knew where He was, he should let them know, so that they might arrest Him.
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Commentary:
45-48. Once again, as Simeon had predicted, Jesus is a sign of contradiction (cf. Luke 2:34; John 7:12, 31, 40; 9:16; etc.): presented with the miracle of the raising of Lazarus some people believe in Jesus (verse 45), and some denounce Him to His enemies (cf. verses 46-47)—confirming what is said in the parable of the rich man: "neither will they be convinced if someone should rise from the dead" (Luke 16:31).
"Our (holy) place": this expression or similar expressions such as "the place", "this place", was used to designate the temple, the holy place "par excellence" and, by extension, all the Holy City of Jerusalem (cf. Maccabees 5:19; Acts 6:14).
49-53. Caiaphas held the high priesthood from the year 18 to the year 36 A.D. (cf. "The Dates of the Life of our Lord Jesus Christ" in "The Navarre Bible: St. Mark", p. 49). Caiaphas was the instrument God used to prophesy the redemptive death of the Savior, for it was one of the functions of the high priest to consult God on how to lead the people (cf. Exodus 28:30; Numbers 27:21; 1 Samuel 23:9; 30:7-8). Here Caiaphas' words have a dual meaning: one, Caiaphas' meaning, is that he wants to put Christ to death, on the pretext that that will ensure the political peace and survival of Israel; the other, the meaning intended by the Holy Spirit, is the announcement of the foundation of the new Israel, the Church, through the death of Christ on the Cross (Caiaphas is unaware of this meaning). And so it happens that the last high priest of the Old Alliance prophesies the investiture of the High Priest of the New Alliance, which will be sealed in His own blood.
When the Evangelist states that Christ was going to die "to gather into one the children of God who are scattered abroad" (verse 52), he is referring to what our Lord had said regarding the salvific effects of His death (cf. John 10:14-15). The prophets had already announced the future assembly of Israelites faithful to God to form the new people of Israel (cf. Isaiah 43:5; Jeremiah 23:3-5; Ezekiel 34:23; 37:21-24). These prophecies are fulfilled by the death of Christ, who, on being raised up on the cross, draws and gathers together the true people of God, composed of all believers, whether Israelites or not. The Second Vatican Council uses this passage as a source when speaking of the universality of the Church: "All men are called to belong to the new people of God. This people therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: He made human nature one in the beginning and decreed that all His children who were scattered should be finally gathered together as one (cf. John 11:52). It was for this purpose that God sent His Son, whom He appointed heir of all things (cf. Hebrews 1:2), that He might be teacher, king and priest of all, the head of the new and universal people of God's sons" ("Lumen Gentium", 13).
In the fourth century, St. John Chrysostom explained the catholicity of the Church using these words: "What is the meaning of `to gather into one those who are scattered abroad'? He made them one body. He who dwells in Rome knows that the Christians of India are his members" ("Hom. on St. John", 65, 1).
54. The time for Him to die has not yet arrived; therefore Jesus acts prudently, taking the steps anyone would take not to precipitate events.
55. Since the Passover was the most solemn Jewish feast, the people used to arrive in Jerusalem some days in advance to prepare for it by washings, fasts and offerings--practices established not by the Mosaic law but by popular piety; the rites of the Passover itself, with the sacrificing of the lamb, were a rite of purification and expiation for sins. The Passover of the Jews was a figure of the Christian Pasch or Easter, for, as St. Paul the Apostle teaches us, our paschal lamb is Christ (cf. 1 Corinthians 5:7), who offered Himself once and for all to the eternal Father on the cross to atone for our sins. (Pope) Paul VI recalled this happy truth of faith: "Gave Himself for me? But does there still exist a religion which is expressed in sacrifices? No, the sacrifices of the ancient law and pagan religions have no longer any reason to exist; but the world always needs a sacrifice, a valid, unique and perennial one, for the redemption of human sin [...]; it is the sacrifice of Christ on the cross, which wipes out sin from the world; a sacrifice which the Eucharist actualizes in time and makes it possible for the men of this earth to take part in it" (Paul VI, "Homily on Corpus Christ", 17 June 1976).
If the Jews prepared to celebrate the Passover with all these rites and ablutions, it is obvious what steps we should take to celebrate or participate in the Mass and to receive Christ--our Pasch--in the Eucharist. "On this earth, when we receive an important person, we bring out the best--lights, music, formal dress. How should we prepare to receive Christ into our soul? Have we ever thought about how we should behave if we could only receive Him once in a lifetime?" (St J. Escriva, "Christ Is Passing By", 91).
Toribio Alfonso de Mogrovejo was a 16th century Spanish missionary to the new world who defended the rights of Latin American natives.
He died on this date in 1606 from a fever, and his image is used here with permission from Catholic.org. Relics of one saint named Turibius rest in the reliquary chapel in the Basilica on campus.
