Catholic Caucus: Daily Mass Readings 12-June-2022; The Most Holy Trinity

Universalis/Jerusalem Bible ^

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Sunday 12 June 2022

The Most Holy Trinity



Holy Trinity Catholic Church Gainesville, VA

Readings at Mass

Liturgical Colour: White.

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First reading

Proverbs 8:22-31 ©

Before the earth came into being, Wisdom was born

The Wisdom of God cries aloud:

The Lord created me when his purpose first unfolded,

  before the oldest of his works.

From everlasting I was firmly set,

  from the beginning, before earth came into being.

The deep was not, when I was born,

  there were no springs to gush with water.

Before the mountains were settled,

  before the hills, I came to birth;

before he made the earth, the countryside,

  or the first grains of the world’s dust.

When he fixed the heavens firm, I was there,

  when he drew a ring on the surface of the deep,

when he thickened the clouds above,

  when he fixed fast the springs of the deep,

when he assigned the sea its boundaries

 – and the waters will not invade the shore –

  when he laid down the foundations of the earth,

I was by his side, a master craftsman,

  delighting him day after day,

  ever at play in his presence,

at play everywhere in his world,

  delighting to be with the sons of men.

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Responsorial Psalm	Psalm 8:4-9 ©

How great is your name, O Lord our God, through all the earth!

When I see the heavens, the work of your hands,

  the moon and the stars which you arranged,

what is man that you should keep him in mind,

  mortal man that you care for him?

How great is your name, O Lord our God, through all the earth!

Yet you have made him little less than a god;

  with glory and honour you crowned him,

gave him power over the works of your hand,

  put all things under his feet.

How great is your name, O Lord our God, through all the earth!

All of them, sheep and cattle,

  yes, even the savage beasts,

birds of the air, and fish

  that make their way through the waters.

How great is your name, O Lord our God, through all the earth!

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Second reading	Romans 5:1-5 ©

The love of God has been poured into our hearts

Through our Lord Jesus Christ, by faith we are judged righteous and at peace with God, since it is by faith and through Jesus that we have entered this state of grace in which we can boast about looking forward to God’s glory. But that is not all we can boast about; we can boast about our sufferings. These sufferings bring patience, as we know, and patience brings perseverance, and perseverance brings hope, and this hope is not deceptive, because the love of God has been poured into our hearts by the Holy Spirit which has been given us.

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Gospel Acclamation	cf.Rv1:8

Alleluia, alleluia!

Glory be to the Father, and to the Son, and to the Holy Spirit;

the God who is, who was, and who is to come.

Alleluia!

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Gospel	John 16:12-15 ©

The Spirit of truth will lead you to the complete truth

Jesus said to his disciples:

‘I still have many things to say to you

but they would be too much for you now.

But when the Spirit of truth comes

he will lead you to the complete truth,

since he will not be speaking as from himself

but will say only what he has learnt;

and he will tell you of the things to come.

He will glorify me,

since all he tells you

will be taken from what is mine.

Everything the Father has is mine;

that is why I said:

All he tells you

will be taken from what is mine.’

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.

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

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KEYWORDS: catholic; jn16; ordinarytime; prayer;

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 16
12.	I have yet many things to say to you: but you cannot bear them now.	Adhuc multa habeo vobis dicere, sed non potestis portare modo.	ετι πολλα εχω λεγειν υμιν αλλ ου δυνασθε βασταζειν αρτι
13.	But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you.	Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem : non enim loquetur a semetipso, sed quæcumque audiet loquetur, et quæ ventura sunt annuntiabit vobis.	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν
14.	He shall glorify me; because he shall receive of mine, and shall shew it to you.	Ille me clarificabit, quia de meo accipiet, et annuntiabit vobis.	εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν
15.	All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you.	Omnia quæcumque habet Pater, mea sunt. Propterea dixi : quia de meo accipiet, et annuntiabit vobis.	παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου λαμβανει και αναγγελει υμιν

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Catena Aurea by St. Thomas Aguinas

16:12–15

12. I have yet many things to say unto you, but ye cannot bear them now.

13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself: but whatsoever he shall hear, that shall he speak; and he will shew you things to come.

14. He shall glorify me: for he shall receive of mine, and shall shew it unto you.

15. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

THEOPHYLACT. Our Lord having said above, It is expedient for you that I go away, He enlarges now upon it: I have yet many things to say unto you, but ye cannot bear them now.

AUGUSTINE. (Tract. xcvii) All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach. (Tr. xcvi. 5). But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one are allied to the shameless body, the other lie far beyond the body. (Tr. xcvi. 1). But what are these things which they could not bear? I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom. But do we therefore know what those things were, which He was unwilling to communicate? For it seems most absurd to suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolical Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in. But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord’s ascension? (xcvii. 5). But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal men, but do to spiritual? (xcviii. 3). There is no necessity why any doctrines should be kept secret from the babes, and revealed to the grown up believersa. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather than the truth intelligible. (xcvii. 1). So then we are not to understand these words of our Lord to refer to certain secret doctrines, which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the comprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him? (xcvi. 4). While in the body we cannot know all the truth, as the Apostle says, We know in part; (1 Cor. 13) but the Holy Spirit sanctifying us, fits us for enjoying that fulness of which the same Apostle says, Then face to face. Our Lord’s promise, But when He the Spirit of truth shall come, He shall teach you all truth, or shall lead you into all truth, does not refer to this life only, but to the life to come, for which this complete fulness is reserved. The Holy Spirit both teaches believers now all the spiritual things which they are capable of receiving, and also kindles in their hearts a desire to know more.

DIDYMUS. (Didym. de Sp. Sanct. ii. ult med. inter opera Hieron.) Or He means that His hearers had not yet attained to all those things which for His name’s sake they were able to bear: so revealing lesser things, He puts off the greater for a future time, such things as they could not understand till the Cross itself of their crucified Head had been their instruction. As yet they were slaves to the types, and shadows, and images of the Law, and could not bear the truth of which the Law was the shadow. But when the Holy Ghost came, He would lead them by His teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit, in Whom alone all Scripture truth resides.

CHRYSOSTOM. (Hom. lxxviii) Having said then, Ye cannot bear them now, but then ye shall be able, and, The Holy Spirit shall lead you into all truth; lest this should make them suppose that the Holy Spirit was the superior, He adds, For He shall not speak of Himself but whatsoever He shall hear, that shall He speak.

AUGUSTINE. (Tr. xlix) This is like what He said of Himself above, i. e. I can of Mine own Self do nothing; as I hear I judge. But that may be understood of Him as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself. The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He hath heard, hears, and will hear from Him from Whom He is.

DIDYMUS. (ut supr.) He shall not speak of Himself i. e. not without Me, and Mine and the Father’s will: because He is not of Himself, but from the Father and Me. That He exists, and that He speaks, He hath from the Father and Me. I speak the truth; i. e. I inspire as well as speak by Him, since He is the Spirit of Truth. To say and to speak in the Trinity must not be understood according to our usage, but according to the usage of incorporeal natures, and especially the Trinity, which implants Its will in the hearts of believers, and of those who are worthy to hear It. For the Father then to speak, and the Son to hear, is a mode of expressing (significatio est) the identity of their nature, and their agreement. Again, the Holy Spirit, Who is the Spirit of truth, and the Spirit of wisdom, cannot hear from the Son what He does not know, seeing He is the very thing which is produced from the Son, i. e. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separate Him from the will and society of the Father and the Son, it is written, Whatsoever He shall hear, that shall He speak.

AUGUSTINE. (ii. de Trin. c. iii) But it does not follow from hence that the Holy Spirit is inferior: for it is only signified that He proceeds from the Father.

AUGUSTINE. (Tr. xcix) Nor let the use of the future tense perplex you: that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was, and shall be, but only is, yet it is allowable to say of It, was, and is, and shall be; was, because It never began; shall be, because It never shall end; is, because It always is.

DIDYMUS. (ut sup.) By the Spirit of truth too the knowledge of future events hath been granted to holy men. Prophets filled with this Spirit foretold and saw things to come, as if they were present: And He will shew you things to come.

BEDE. It is certain that many filled with the grace of the Holy Spirit have foreknown future events. But as many gifted saints have never had this power, the words, He will shew you things to come, may be taken to mean, bring back to your minds the joys of your heavenly country. He did however inform the Apostles of what was to come, viz. of the evils that they would have to suffer for Christ’s sake, and the good things they would receive in recompense.

CHRYSOSTOM. (Hom. lxxviii. 2) In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by shewing that dangers would not fall upon them unawares. Then to shew that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me.

AUGUSTINE. (Tr. c) By pouring love into the hearts of believers, and making them spiritual, and so able to see that the Son Whom they had known before only according to the flesh, and thought a man like themselves, was equal to the Father. Or certainly because that love filling them with boldness, and casting out fear, they proclaimed Christ to men, and so spread His fame throughout the whole world. For what they were going to do in the power of the Holy Ghost, this the Holy Ghost says He does Himself.

CHRYSOSTOM. (Hom. lxxviii. 2) And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall shew it unto you.

DIDYMUS. (Didym. de Spir. Sanct. ut sup.) To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser. We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving, and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself Subsists. For neither is the Son any thing but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son.

AUGUSTINE. (Tr. c) But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall shew it unto you.

DIDYMUS. (ut sup.) As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance, i. e. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.

HILARY. (viii. de Trin. ante med) Our Lord therefore hath not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceedeth from the Father, both these He receiveth from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father: for when He says, All things that the Father hath are Mine, therefore said I, that He shall receive of Mine, He sheweth herein that the things are received from Him, because all things which the Father hath are His, but that they are received from the Father also. This unity hath no diversity; nor doth it matter from whom the thing is received; since that which is given by the Father, is counted also as given by the Son.

Catena Aurea John 16

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Adoration of the Holy Trinity

Johann Heinrich Schönfeld

1647-49
Oil on canvas, 183 x 125 cm
Musée du Louvre, Paris

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Saint John of Sahagún

June 12

John (1430?-1479) was a peacemaker and worker for justice in society. He defended the rights of workers. A sincere and humble man, he was a noted preacher, whose devotion to the Eucharist marked all aspects of his life.

Born in Sahagun, Leon, Spain around the year 1430, John was raised in a prominent family. While he was still young, John's father obtained for him a position which would guarantee him a substantial income.

John refused to accept this position, because he saw it as contrary to God's way. His family was very disappointed.

Seeing the good qualities of his life, Alphonsus of Carthage, the Bishop of Burgos, ordained John a priest and gave him a position of responsibility in the administration of the Church.

John did not find this work fulfilling, however. So he went to live in Salamanca, where he engaged in study and preaching. While John was ministering at the Church of Saint Bartholomew, the Duke of Alba complained when he used the pulpit to denounce not only the sins of common people, but also the sins of the nobility.

“Father, you do not know how to control your tongue,” the Duke angrily charged.

John responded, “Sir Duke, tell me why did I walk into that Pulpit: To proclaim the truth to all who would listen, or to shamefully praise you? A preacher must be prepared in his soul to speak the truth, both in denouncing and correcting shortcomings and in praising virtue, to such a point that he is willing in that cause even to face death.”

Still not satisfied with his life as a diocesan Priest, he joined the Augustinians in 1463. The Friars recognized his abilities, and chose him twice to serve as Prior (local superior) of the Salamanca Monastery. He was a delegate to every Province Chapter held during his years in the Order.

The people saw him as wise and prudent. He was able to reconcile feuding families. He championed the rights of workers. He was a man of prayer, and was particularly devoted to the Eucharist.

One of his contemporaries gave this testimony to John's character: “If you ask me about the actions of Friar John, with regard to the poor and afflicted, exploited widows and children, the needy and the sick, I would have to say that he was naturally compelled to help them all in word and in deed. He was particularly interested in leading all to peace and harmony, and putting an end to hostility. Living in Salamanca, where the entire city was split into factions, he succeeded in preventing much bloodshed.”

Due to John's repeated initiatives for peace, the opposing nobles of Salamanca signed in 1476 a solemn and perpetual peace treaty.

John drew his courage and strength especially from the daily celebration of the Eucharist, to which he was highly devoted.

John died in Salamanca June 11, 1479. His biographer, Friar John of Seville, believed that he was poisoned by somebody who did not like the honesty of his preaching. He was beatified in 1601 and canonized in 1690. His remains are preserved at the Cathedral of Salamanca.

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midwestaugustinians.org

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Chapel of San Juan de Sahagún, Burgos Cathedral, Spain

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NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Proverbs 8:22-31

The Third Discourse: Wisdom Speaks Again
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[22] The Lord created me at the beginning of his work, the first of his acts of old.
[23] Ages ago I was set up, at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth, when there were no springs abounding with water.
[25] Before the mountains had been shaped, before the hills, I was brought forth;
[26] before he had made the earth with its fields, or the first of the dust of the world.

[27] When he established the heavens, I was there, when he drew a circle on the face of the deep, [28] when he made firm the skies above, when he established the fountains of the deep,

[29] when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth,
[30] then I was beside him, like a master workman; and I was daily his delight, rejoicing before him always,
[31] rejoicing in his inhabited world and delighting in the sons of men.

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Commentary:

1-36. The first part of the book ends with this third, splendid poem in praise of personified Wisdom. As in the first poem (1:20-33) Wisdom speaks in public, for all to hear (vv. 1-3); her message is not meant for a privileged few; it is addressed to everyone (vv. 32-36).

Wisdom has every reason to call for attention, for the tuition she offers is about noble things, and highly useful; there is nothing twisted or false about it (vv. 4-14). Interpersonal relations work well if wisdom is allowed to do her work; if kings and magistrates seek her sincerely, she guides them to rule evenhandedly (vv. 15-21). But she also operates outside the sphere of human relationships; we see her present when order was imposed on chaos, to form the universe as we know it; from the very start she was there with God (vv. 22-31).

This poem, with its solemn language, and imagery taken from traditional Israelite cosmogony, shows the relationship between wisdom and the creation of the world and of man. Wisdom is present with God at the creation and what delights her most is her relationship with mankind. Here she is depicted as having the features of a person: this prepares the way for us to grasp, later on, as Revelation progresses, the mystery of the Blessed Trinity.

The prologue of the Gospel of St John will use language similar to that used here to describe the relationship between God and the Word (vv. 22-30, cf. Jn 1:1; v. 35, cf. Jn 1:4). The status held by Wisdom in this poem will be attributed to Christ in New Testament texts: in the Letter to the Colossians he is described as “the first-born of all creation (Col 1:15) and in the book of Revelation as “the beginning of God’s creation” (Rev. 3:14). It is with this meaning that the Church’s liturgy uses Proverbs 8:22-31 on the solemnity of Trinity Sunday (cycle C).

From the sixth century onwards, this passage appears in the Mass of the Birth of Mary (8 September) – showing that the Church recognizes that, just as the Word is God for all eternity, and is active in the creation of the world, the Mother of the Saviour must have been in some way present in the mind of God “at the beginning” (vv. 22-23). “Mary, the all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time. For the first time in the plan of salvation and because his Spirit had prepared her, the Father found the dwelling-place where his Son and his Spirit could dwell among men. In this sense the Church’s Tradition has often read the most beautiful texts on wisdom in relation to Mary (cf. Prov 8:1-9:6; Sir 24). Mary is acclaimed and represented in the liturgy as the “Seat of Wisdom” (Catechism of the Catholic Church, 721).

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From: Romans 5:1-5

Reconciliation Through Christ's Sacrifice, the Basis of our Hope
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[1] Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. [2] Through Him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. [3] More than that, we rejoice in our sufferings, knowing that suffering produces endurance, [4] and endurance produces character, and character produces hope, [5] and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit who has been given to us.

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Commentary:

1-5. In this very moving passage God helps us see "the divine interlacing of the three theological virtues which form the backing upon which the true life of every Christian man or woman has to be woven" ([St] J. Escriva, "Friends of God", 205). Faith, hope and charity act in us in turn, causing us to grow in the life of grace. Thus, faith leads us to know and be sure of things we hope for (cf. Hebrews 11:1); hope ensures that we shall attain them, and enlivens our love of God; charity, for its part, gives us energy to practice the other two theological virtues. The definitive outcome of this growth in love, faith and hope is the everlasting peace that is of the essence of eternal life.

As long as we are in this present life we do have peace to some degree--but with tribulation. Therefore, the peace attainable in this life does not consist in the contentment of someone who wants to have no problems, but rather in the resoluteness full of hope ("character") of someone who manages to rise above suffering and stays faithful through endurance. Suffering is necessary for us, because it is the normal way to grow in virtue (cf. James 1:2-4; 1 Peter 1:5-7); that is why it is providential (cf. Philippians 1:19; Colossians 1:24) and leads to joy and happiness (1 Thessalonians 1:6).

"A person who hopes for something and strives eagerly to attain it is ready to endure all kinds of difficulty and distress. Thus, for example, a sick person if he is eager to be healthy, is happy to take the bitter medicine which will cure him. Therefore, one sign of the ardent hope that is ours thanks to Christ is that we glory not only in the hope of future glory, but also in the afflictions which we suffer in order to attain it" (St. Thomas Aquinas, "Commentary on Romans, ad. loc.").

A person who lives by faith, hope and charity realizes that suffering is not something meaningless but rather is designed by God for our perfecting. Perfection consists "in the bringing of our wills so closely into conformity with the will of God that, as soon as we realize He wills anything, we desire it ourselves with all our might, and take the bitter with the sweet, knowing that to be His Majesty's will [...]. If our love is perfect, it has this quality of leading us to forget our own pleasure in order to please Him whom we love. And that is indeed what happens" (St. Teresa of Avila, "Book of Foundations", Chapter 5).

5. The love which St. Paul speaks of here is, at one and the same time, God's love for us--manifested in His sending the Holy Spirit--and the love which God places in our soul to enable us to love Him. The Second Council of Orange, quoting St. Augustine, explains this as follows: "To love God is entirely a gift of God. He, without being loved, loves us and enabled us to love Him. We were loved when we were still displeasing to Him, so that we might be given something whereby we might please Him. So it is that the Spirit of the Father and the Son, whom we love with the Father and the son, pours charity into our hearts" (Second Council of Orange, "De Gratia", Canon 25; cf. St. Augustine, "In Ioann. Evang.", 102, 5).

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From: John 16:12-15

The Action of the Holy Spirit (Continuation)
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(Jesus said to His disciples,) [12] "I have yet many things to say to you, but you cannot bear them now. [13] When the Spirit of truth comes, He will guide you into all the truth; for He will not speak of His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. [14] He will glorify Me, for He will take what is mine and declare it to you. [15] All that the Father has is Mine; therefore I said that He will take what is Mine and declare it to you."

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Commentary:

13. It is the Holy Spirit who makes fully understood the truth revealed by Christ. As Vatican II teaches, our Lord "completed and perfected Revelation and confirmed it...finally by sending the Spirit of truth" (Vatican II, "Dei Verbum", 4). Cf. note on John 14:25-26.

14-15. Jesus Christ here reveals some aspects of the mystery of the Blessed Trinity. He teaches that the Three Divine Persons have the same nature when He says that everything that the Father has belongs to the Son, and everything the Son has belongs to the Father (cf. John 17:10) and that the Spirit also has what is common to the Father and the Son, that is, the divine essence. The activity specific to the Holy Spirit is that of glorifying Christ, reminding and clarifying for the disciples everything the Master taught them (John 16:13). On being inspired by the Holy Spirit to recognize the Father through the Son, men render glory to Christ; and glorifying Christ is the same as giving glory to God (cf. John 17:1, 3-5, 10).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Click here to go to the thread for the Sacred Page meditations on the Scripture readings for this Sunday's Mass.

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This week’s Sunday Scripture Study for Catholics downloadable resource for personal, small group, or family reflection:

Sunday Scripture Study for Catholics - Trinity Sunday, Year C

(Main SSSC page found here)