From: Acts 16:22-34

Imprisonment of Paul and Silas

[22] The crowd joined in attacking them; and the magistrates tore the garments
off them and gave orders to beat them with rods. [23] And when they had inflicted
many blows upon them, they threw them into prison, charging the jailer to keep
them safely. [24] Having received this charge, he put them into the inner prison
and fastened their feet in the stocks.

The Baptism of the Jailer

[25] But about midnight Paul and Silas were praying and singing hymns to God,
and the prisoners were listening to them, [26] and suddenly there was a great
earthquake, so that the foundations of the prison were shaken; and immediately
all the doors were opened and every one’s fetters were unfastened. [27] When
the jailer woke and saw that the prison doors were open, he drew his sword and
was about to kill himself, supposing that the prisoners had escaped. [28] But
Paul cried with a loud voice, “Do not harm yourself, for we are all here.” [29] And
he called for lights and rushed in, and trembling with fear he fell down before Paul
and Silas, [30] and brought them out and said, “Men, what must I do to be saved?”
[31] And they said, “Believe in the Lord Jesus, and you will be saved, you and
your household.” [32] And they spoke the word of the Lord to him and to all that
were in his house. [33] And he took them the same hour of the night, and washed
their wounds, and he was baptized at once with all his family. [34] Then he
brought them up into his house, and set food before them; and he rejoiced with
all his household that he had believed in God.

*********************************************************************************************

Commentary:

19-40. This is the first time St Paul comes into conflict with Gentiles. As might
be expected, the incident does not take the form of a riot, as happened in cities
of Asia Minor (13:50; 14:5, 19), but of a civil suit before local magistrates. The
people who bring the charge say nothing about their real reason — loss of profit.
They accuse Paul of two things. Their first charge is disturbance of the peace.
The second seems to be based on regulations forbidding Roman citizens to prac-
tice alien cults, especially where these conflict with Roman custom. They see
Paul’s exorcism and his preaching as an attempt to propagate what they see as
an unacceptable religion. It may well be that the charge also had to do with spe-
cific prohibitions on the propagation of Judaism to non-Jews. However, there is
no hard evidence that any such prohibition existed; therefore, the charge against
Paul must have been based on regulations in the colony separating Roman from
alien religious practices.

23. St Paul refers specifically to this punishment in 1 Thess 2:2. It was one of
the three beatings mentioned in 2 Cor 11:25.

24. St John Chrysostom, reflecting on the punishment Paul and Silas underwent,
sees them as sitting or lying on the ground, covered with wounds caused by the
beating. He contrasts this suffering with the way many people avoid anything
which involves effort, discomfort or suffering: “How we should weep over the dis-
orders of our time! The apostles were subjected to the worst kinds of tribulation,
and here we are, spending our time in search of pleasure and diversion. This pur-
suit of leisure and pleasure is the cause of our ruin. We do not see the value of
suffering even the least injury or insult for love of Jesus Christ.

“Let us remember the tribulations the saints experienced; nothing alarmed them
or scared them. Severe humiliations made them tough, enabled them to do God’s
work. They did not say, if we are preaching Jesus Christ, why does he not come
to our rescue?” (”Hom. on Acts”, 35).

25. Paul and Silas spend the night praying and singing hymns. Commenting on
this passage St John Chrysostom exhorts Christians to do the same and to sanc-
tify night-time rest: “Show by your example that the night-time is not just for re-
covering the strength of your body: it is also a help in sanctifying your soul. [...]
You do not have to say long prayers; one prayer, said well, is enough. [...] Offer
God this sacrifice of a moment of prayer and he will reward you” (”Hom. on Acts”,
36).

St Bede notes the example Paul and Silas give Christians who are experiencing
trials or temptations: “The piety and energy which fires the heart of the apostles
expresses itself in prayer and brings them to sing hymns even in prison. Their
praise causes the earth to move, the foundations to quake, the doors to open
and even their fetters to break. Similarly, that Christian who rejoices when he is
happy, let him rejoice also in his weakness, when he is tempted, so that Christ’s
strength come to his aid. And then let him praise the Lord with hymns, as Paul
and Silas did in the darkness of their prison, and sing with the psalmist, ‘Thou
does encompass me with deliverance’ (Ps 32:7)” (St Bede, “Super Act Exposi-
tio, ad loc.”).

30-34. This incident so affects the jailer with religious awe that he comes to be
converted. He has been helped to react in this way as a result of listening to the
prayers and hymns of the apostles: “Notice how the jailer reveres the apostles.
He opens his heart to them, when he sees the doors of the prison open.

He lights the way further with his torch, but it is another kind of torch that lights
up his soul. [...] Then he cleans their wounds, and his soul is cleansed from the
filth of sin. On offering them material food, he receives in return a heavenly one.
[...] His docility shows that he sincerely believed that all his sins had been for-
given” (Chrysostom, “Hom. on Acts”, 36).

A person can meet up with God in all kinds of unexpected situations — in which
case he or she needs to have the same kind of docility as the jailer in order to
receive the grace of God through the channels which God has established, nor-
mally the sacraments.

33. As happened with Lydia and her family, the jailer’s household is baptized
along with him. Noting that these families probably included children and infants,
the Magisterium of the Church finds support here for its teaching that baptism
of children is a practice which goes right back to apostolic times and is, as St
Augustine says, “a tradition received from the Apostles” (cf. “Instruction on In-
fant Baptism”, 20 October 1980, 4).

*********************************************************************************************
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.

From: John 16:5-11:

The Action of the Holy Spirit (Continuation)

(Jesus said to His disciples,) [5] “But now I am going to Him who sent Me; yet
none of you asks Me, ‘Where are You going?’ [6] But because I have said these
things to you, sorrow has filled your hearts. [7] Nevertheless I tell you the truth:
it is to your advantage that I go away, for if I do not go away, the Counselor will
not come to you; but if I go, I will send Him to you. [8] And when He comes, He
will convince the world of sin and of righteousness and of judgment: [9] of sin,
because they do not believe in Me; [10] of righteousness, because I go to the
Father, and you will see Me no more; [11] of judgment, because the ruler of this
world is judged.”

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

6-7. The thought that He is going to leave them saddens the Apostles, and our
Lord consoles them with the promise of the Paraclete, the Consoler. Later (vv.
20ff), He assures them that their sadness will turn into joy which no one can
take away from them.

Jesus speaks about the Holy Spirit three times during the discourse of the Last
Supper. The first time (14:15ff), He says that another Paraclete (advocate, con-
soler) will come, sent by the Father, to be with them forever; secondly, He says
(14:26) that He Himself will send them, on behalf of the Father, the Spirit of truth
who will teach them everything; and now He unfolds for them the complete plan
of salvation and announces that the Holy Spirit will be sent once He ascends
into Heaven.

8-12. The word “world” here means all those who have not believed in Christ and
have rejected Him. These the Holy Spirit will accuse of sin because of their un-
belief. He will accuse them of unrighteousness because He will show that Jesus
was the Just One who was never guilty of sin (cf. John 8:46; Hebrews 4:15) and
therefore is in glory beside His Father. And, finally, He will indict them by demon-
strating that the devil, the prince of the world, has been overthrown through the
death of Christ, which rescues man from the power of the Evil One and gives him
grace to avoid the snares he lays.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.

First reading	Acts 16:22-34 ©

Become a believer and you will be saved, and your household too

The crowd joined in and showed their hostility to Paul and Silas, so the magistrates had them stripped and ordered them to be flogged. They were given many lashes and then thrown into prison, and the gaoler was told to keep a close watch on them. So, following his instructions, he threw them into the inner prison and fastened their feet in the stocks.

Late that night Paul and Silas were praying and singing God’s praises, while the other prisoners listened. Suddenly there was an earthquake that shook the prison to its foundations. All the doors flew open and the chains fell from all the prisoners. When the gaoler woke and saw the doors wide open he drew his sword and was about to commit suicide, presuming that the prisoners had escaped. But Paul shouted at the top of his voice, ‘Don’t do yourself any harm; we are all here.’ The gaoler called for lights, then rushed in, threw himself trembling at the feet of Paul and Silas, and escorted them out, saying, ‘Sirs, what must I do to be saved?’ They told him, ‘Become a believer in the Lord Jesus, and you will be saved, and your household too.’ Then they preached the word of the Lord to him and to all his family. Late as it was, he took them to wash their wounds, and was baptised then and there with all his household. Afterwards he took them home and gave them a meal, and the whole family celebrated their conversion to belief in God.

Responsorial Psalm
Psalm 137(138):1-3,7-8 ©

You stretch out your hand and save me, O Lord.

Alleluia!

I thank you, Lord, with all my heart:

you have heard the words of my mouth.

In the presence of the angels I will bless you.

I will adore before your holy temple.

You stretch out your hand and save me, O Lord.

Alleluia!

I thank you for your faithfulness and love,

which excel all we ever knew of you.

On the day I called, you answered;

you increased the strength of my soul.

You stretch out your hand and save me, O Lord.

Alleluia!

You stretch out your hand and save me,

your hand will do all things for me.

Your love, O Lord, is eternal,

discard not the work of your hands.

You stretch out your hand and save me, O Lord.

Alleluia!

Gospel Acclamation

Alleluia, alleluia!

Christ has risen and shone upon us

whom he redeemed with his blood.

Alleluia!

Or:	cf.Jn16:7,13

Alleluia, alleluia!

I will send you the Spirit of truth, says the Lord;

he will lead you to the complete truth.

Alleluia!

Gospel	John 16:5-11 ©

Unless I go, the Advocate will not come to you

Jesus said to his disciples:

‘Now I am going to the one who sent me.

Not one of you has asked, “Where are you going?”

Yet you are sad at heart because I have told you this.

Still, I must tell you the truth:

it is for your own good that I am going

because unless I go,

the Advocate will not come to you;

but if I do go,

I will send him to you.

And when he comes,

he will show the world how wrong it was,

about sin,

and about who was in the right,

and about judgement:

about sin: proved by their refusal to believe in me;

about who was in the right: proved by my going to the Father and your seeing me no more;

about judgement: proved by the prince of this world being already condemned.’

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 16
5.	But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou?	Hæc autem vobis ab initio non dixi, quia vobiscum eram. Et nunc vado ad eum qui misit me ; et nemo ex vobis interrogat me : Quo vadis ?	νυν δε υπαγω προς τον πεμψαντα με και ουδεις εξ υμων ερωτα με που υπαγεις
6.	But because I have spoken these things to you, sorrow hath filled your heart.	sed quia hæc locutus sum vobis, tristitia implevit cor vestrum.	αλλ οτι ταυτα λελαληκα υμιν η λυπη πεπληρωκεν υμων την καρδιαν
7.	But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you.	Sed ego veritatem dico vobis : expedit vobis ut ego vadam : si enim non abiero, Paraclitus non veniet ad vos ; si autem abiero, mittam eum ad vos.	αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ εγω μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας
8.	And when he is come, he will convince the world of sin, and of justice, and of judgment.	Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio.	και ελθων εκεινος ελεγξει τον κοσμον περι αμαρτιας και περι δικαιοσυνης και περι κρισεως
9.	Of sin: because they believed not in me.	De peccato quidem, quia non crediderunt in me.	περι αμαρτιας μεν οτι ου πιστευουσιν εις εμε
10.	And of justice: because I go to the Father; and you shall see me no longer.	De justitia vero, quia ad Patrem vado, et jam non videbitis me.	περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκετι θεωρειτε με
11.	And of judgment: because the prince of this world is already judged.	De judicio autem, quia princeps hujus mundi jam judicatus est.	περι δε κρισεως οτι ο αρχων του κοσμου τουτου κεκριται

(*) The translations start Verse 5 one sentence sooner than the original.

5. But now I go my way to him that sent me; and none of you asks me, Where do you go?
6. But because I have said these things to you sorrow has filled your heart.
7. Nevertheless I tell you the truth: It is expedient for you that I go away, for if I go not away, the Comforter will not come to you; but if I depart, I will send him to you.
8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
9. Of sin, because they believe not on me;
10. Of righteousness, because I go to my Father, and you see me no more;
11. Of judgment, because the prince of this world is judged.

CHRYS. The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me; and none of you asks Me, Where do you go? They were so struck down at hearing that whoever killed them would think that he was doing God service, that they could say nothing.

Wherefore He adds, But because I have said these things to you, sorrow has filled your hearts. It was no small consolation to them to know that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, but knew not whether they should suffer manfully.

AUG. Or whereas they had asked Him above, where He was going, and He had replied that He was going where they would not come; now He promises that He will go in such a way that no one will ask Him where He goes: and none of you asks Me, Where do you go? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds.

Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things to you, sorrow has filled your heart.

But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them was the better one: Nevertheless I tell you the truth: It is expedient for you that I go away.

CHRYS. As if He said, Though your grief be ever so great, you must hear how that it is profitable for you that I go away. What the profit is He then shows: For if I go not away, the Comforter will not come to you.

AUG. This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should be removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you.

AUG. But could He not send Him while here: Him Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What means then, If I go not away, the Comforter will not come to you, but, you cannot receive the Spirit, so long as you know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually.

GREG. As if He said plainly, If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit.

AUG. The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh.

CHRYS. What say they here, who entertain unworthy notions of the Spirit? Is it expedient for the master to go away, and a servant to come? He then shows the good that the Spirit will do: And when He is come, He will reprove the world of sin, of righteousness, and of judgment.

AUG. But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ's disciples, and that Christ did not when the Apostle exclaims, Do you seek a proof of Christ speaking in Me? (2 Cor 13:3) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, you shall be free to reprove.

He then explains what He has said: Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained; when it departs, the others are remitted.

AUG. But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed; but he believes in Christ who both hopes in Christ and loves Christ.

AUG. The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving.

Of righteousness because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? So the righteousness of believers lies in this: Because I go to the Father, and you see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i.e., the Son of man, but because they believed what they saw not, i.e., the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just live by faith (Heb 10:38). It will be your righteousness then, of which the world will be reproved, that you shall believe in Me, not seeing Me. And when you shall see Me, you shall see Me as I shall be, not as I am now with you, i.e., you shall not see Me mortal, but everlasting. For in saying, you see Me no more, He means that they should see Him no more forever.

AUG. Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us was mercy; that He went to the Father was righteousness; according to the saying of the Apostle, Wherefore God also has highly exalted Him (Phil 2:9). But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ.

It follows, Of judgment, because the prince of this world is judged--i.e., the devil, the prince of the wicked--who in heart dwell only in this world which they love. He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i.e., cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome.

AUG. Or, judged, i.e., is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.

CHRYS. Or thus: Shall reprove the world of sin, i.e., cut off all excuse and show that they have sinned unpardonably in not believing in Me, when they see the ineffable gift of the Holy Ghost obtained by calling upon Me.

AUG. In this way too the Holy Ghost reproved the world of sin, i.e. by the mighty works He did in the name of the Savior, Who was condemned by the world. The Savior, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father.

CHRYS. i.e. My going to tile Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. Again inasmuch as I conquered the devil (which no one who was a sinner could do), they cannot say that I have a devil and am a deceiver. But as he has been condemned by Me they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me.

AUG. The devils seeing souls go from hell to heaven, knew that the prince of this world was judged and, being brought to trial in the Savior's cause, had lost all right to what he held. This was seen on our Savior's ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.

Catena Aurea John 16

Holy Spirit Interactive Kids: A Saint a Day

Blessed Catherine of St. Augustine

Feast Day: May 08
Born: 1632 :: Died: 1668

Catherine de Longpre was born at Saint Saveur near Cherbourg in France. Catherin family was devout Catholics and she was baptized the very day she was born. Her grandparents were very good examples because of their true love and care of the poor.

Catherine watched wide-eyed as her grandmother invited a handicapped beggar into her home. She offered him a bath, clean clothes and a delicious meal. As Catherine and her grandparents sat around the fire that night, they prayed the Our Father out loud. They thanked God for his blessings.

Because there was no hospital in their small French town, the sick were nursed back to health in the home of Catherine's grandparents. Catherine began to realize that sickness and suffering take patience. She was just a little girl but she prayed to ask Jesus to make people suffer less.

When she was still quite young, she joined the convent of Sisters of St. Augustine. The sisters who took care of the sick in hospitals were called Hospitaller Sisters of the Mercy of Jesus. Her older sister took her vows and became a nun the day Catherine entered the convent.

In 1648, Cathereine listened to the missionary priests begging sisters to come to New France or Canada. Catherine's sister was chosen to be one of the first of their order to go as a missionary to Canada. Sister Catherine was just sixteen, but she begged to be chosen too. She pronounced her vows on May 4, 1648. Then she sailed for Canada the next day. It was the day before her sixteenth birthday.

Her parents were very distressed. Her father even presented a petition in the courts to stop her. Because Catherine was very affectionate by nature, she felt an extreme gratitude and tenderness for their concern. But she had made up her mind to live and die in Canada in service to the poor and sick. Years later, her farther had a change of heart and supported her.

Life was hard in Quebec, Canada but Sister Catherine loved the people. The Indians were very grateful for her cheerful ways. She cooked and cared for the sick in the order's poor hospital building. But Sister Catherine learned about fear, too.

The Iroquois Indians were killing people and burning villages. She prayed to St. John Brebeuf, one of the Jesuit priests who had just been killed by the Iroquois in 1649. She asked him to help her be true to her calling. She heard him speaking in her heart, telling her to remain.

Food was not enough and the winters were terribly cold. Some of the sisters could not take the hard life and constant fear of death and they returned to France. Sister Catherine was afraid, too. Sometimes she could hardly pray. And while she smiled at all the dear people she cared for in the sick wards, she grew sad.

But she made a promise never to leave Canada and to remain, performing her works of charity until death. She was just twenty-two years old when she made that vow. Despite the hard pioneer life of the French colony, more people came. The Church grew. God blessed the new land with more missionaries.

In 1665, Sister Catherine became the novice mistress of her community. She kept up her life of prayer and hospital ministry until her death. Sister Marie Catherine of St. Augustine died on May 8, 1668. She was thirty-six years old. She was declared "blessed" by Pope John Paul II in 1989.

Reflection: Jesus never promised us that our lives would be easy and without pain. But he did promise to be with us always. We pray that we may learn to trust him completely.

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May 8, 2018

Tuesday of the Sixth Week of Easter

Reading 1 Acts 16:22-34

Responsorial Psalm Ps 138:1-2ab, 2cde-3, 7c-8

Alleluia See Jn 16:7, 13

Gospel Jn 16:5-11

Readings at Mass

Blessed Catherine of St. Augustine