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 way to the Pharisees, and told them what things Jesus had done.
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.
47. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man does 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 to them, You 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 spoke 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.
THEOPHYL. 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?
AUG; 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 does many miracles.
CHRYS. Him of whose divinity they had received such certain proofs, they call only a man.
ORIGEN. 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.
CHRYS. 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 as 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.
AUG. 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. 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. 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.
CHRYS. When they hesitated, and asked, What do we? One of them gave most cruel and shameless advice, viz. Caiaphas, who was High Priest that same year.
AUG. 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 among 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. The character of Caiaphas is strewn by his being called the High Priest of that same year; the year, viz. in which our Savior suffered. Being the High Priest that same year, he said to them, You 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. i.e. You sit still, and give no attention. Attend to me. So insignificant life of one man may surely be made a sacrifice for the safety of the state.
THEOPHYL. He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spoke he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.
ORIGEN. Not everyone that prophesies is a prophet; as not everyone 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 You who You are, the Holy One of God; the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. 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 hence 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; that He is the Savior of all men, specially of them that believe. And in the same way the former part of the speech, You 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, an 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.
And this spoke 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 prophecy, 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.
AUG. 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.
CHRYS. 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.
AUG. Caiaphas prophesied of the Jewish nation alone; in which nation were the sheep, of which our Lord says, I am not sent but to the lost sheep of the house of Israel. 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.
GREG. 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. 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 Savior was understood in a wrong sense as if it were a call to put Him to death.
CHRYS. They sought before to kill Him; now their resolution was confirmed.
54. Jesus therefore walked no more openly among the Jews; but went from there to a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
55. And the Jews' passover was near 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 spoke among themselves, as they stood in the temple, What think you, 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 show it, that they might take him.
ORIGEN After this resolution of the Chief Priests and Pharisees, Jesus was more cautious in strewing Himself among the Jews, and retired to remote parts, and avoided populous places: Jesus therefore walked no more openly among the Jews; but went from there into a country near to the wilderness, into a city called Ephraim.
AUG 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 show 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 in their presence.
ORIGEN. 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.
CHRYS. How must it have troubled the disciples to see Him save Himself by merely human means? While all were rejoicing and keeping the feast, they remained hidden, and in danger. Yet they continued with Him; as we read in Luke, You are they which have continued with Me in My temptations.
ORIGEN. 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 from there. 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 Church, to Ephraim, the fruitful city; and there continues with His disciples up to this day.
AUG. 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 near 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 everyone to go up to the feast: And many went out of the country up to Jerusalem before the passover to purify themselves. 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.
THEOPHYL. 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 spoke among themselves, as they stood in the temple, What think you, that He will not come to the feast?
CHRYS. They lay in wait for Him at the passover, and made the feast time the time of His death.
ORIGEN. 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.
THEOPHYL. 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 show it, that they might take Him.
ORIGEN. 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.
AUG. Let us at least show 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
Catholic Culture
Lent: March 24th
Saturday of the Fifth Week of Lent
MASS READINGS
March 24, 2018 (Readings on USCCB website)
COLLECT PRAYER
O God, who have made all those reborn in Christ a chosen race and a royal priesthood, grant us, we pray, the grace to will and to do what you command, that the people called to eternal life may be one in the faith of their hearts and the homage of their deeds. 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..
show
Recipes (1)
show
Activities (1)
show
Prayers (5)
Library (0)
» Enjoy our Liturgical Seasons series of e-books!
Old Calendar: St. Gabriel, archangel; St. Catherine of Sweden (Hist)
According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Gabriel. His feast in the Ordinary Form of the Roman Rite is celebrated on September 29 which is also the feast of Sts. Michael and Raphael. Historically the feast of St. Catherine of Sweden, the fourth child of St. Bridget of Sweden, is celebrated today.
This Saturday, in the early ages of Christianity, was called Sitientes, from the first word of the Introit of the Mass, in which the Church addresses her catechumens in the words of Isaias and invites them that thirst after grace to come and receive it in the holy Sacrament of Baptism.
Stational Church
St. Catherine of Sweden
Catherine of Sweden, Saint, the fourth child of Saint Bridget of Sweden (q.v.) and her husband, Ulf Gudmarsson, b. 1331 or 1332; d. March 24, 1381. At the time of her death St. Catherine was head of the convent of Wadstena, founded by her mother; hence the name, Catherine Vastanensis, by which she is occasionally called. At the age of seven she was sent to the abbess of the convent of Riseberg to be educated and soon showed, like her mother, a desire for a life of self-mortification and devotion to spiritual things. At the command of her father, when about thirteen or fourteen years old, she married a noble of German descent, Eggart von Kürnen. She at once persuaded her husband, who was a very religious man, to join her in a vow of chastity. Both lived in a state of virginity and devoted themselves to the exercise of Christian perfection and active charity. In spite of her deep love for her husband, Catherine accompanied her mother to Rome, where St. Bridget went in 1349.
Soon after her arrival in that city Catherine received news of the death of her husband in Sweden. She now lived constantly with her mother, took an active part in St. Bridget's fruitful labors, and zealously imitated her mother's ascetic life. Although the distinguished and beautiful young widow was surrounded by suitors, she steadily refused all offers of marriage. In 1372 St. Catherine and her brother, Birger, accompanied their mother on a pilgrimage to the Holy Land; after their return to Rome St. Catherine was with her mother in the latter's last illness and death.
In 1374, in obedience to St. Bridget's wish, Catherine brought back her mother's body to Sweden for burial at Wadstena, of which foundation she now became the head. It was the mother-house of the Brigittine Order, also called the Order of St. Savior. Catherine managed the convent with great skill and made the life there one in harmony with the principles laid down by its founder. The following year she went again to Rome in order to promote the canonization of St. Bridget, and to obtain a new papal confirmation of the order. She secured another confirmation both from Gregory XI (1377) and from Urban VI (1379), but was unable to gain at the time the canonization of her mother, as the confusion caused by the Schism delayed the process. When this sorrowful division appeared she showed herself, like St. Catherine of Siena, a steadfast adherent of the party of the Roman Pope, Urban VI, in whose favor she testified before a judicial commission. Catherine stayed five years in Italy and then returned home, bearing a special letter of commendation from the pope. Not long after her arrival in Sweden she was taken ill and died. In 1484 Innocent VIII gave permission for her veneration as a saint and her feast was assigned to March 22 in the Roman martyrology. Catherine wrote a devotional work entitled "Consolation of the Soul" (Sielinna Troest), largely composed of citations from the Scriptures and from early religious books; no copy is known to exist. Generally she is represented with a hind at her side, which is said to have come to her aid when unchaste youths sought to ensnare her.
Excerpted from The Catholic Encyclopedia, J.P. Kirsch
Today's Station takes place in the Church of St. John before the Latin Gate. This ancient basilica is built near the spot where the beloved disciple was, by Domitian's order, plunged into the cauldron of boiling oil.
