Catholic Caucus: Daily Mass Readings, 05-19-18

USCCB.org/RNAB ^ | 05-19-18 | Revised New American Bible

[Salvation]

Regina Coeli 

Queen of Heaven, rejoice, alleluia. / For He whom you did merit to bear, alleluia.

Has risen, as he said, alleluia. / Pray for us to God, alleluia.

Rejoice and be glad, O Virgin Mary, alleluia. / For the Lord has truly risen, alleluia.

Let us pray. O God, who gave joy to the world through the resurrection of Thy Son, our Lord Jesus Christ, grant we beseech Thee, that through the intercession of the Virgin Mary, His Mother, we may obtain the joys of everlasting life. Through the same Christ our Lord. Amen.

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 1
5.	There was in the days of Herod, the king of Judea, a certain priest named Zachary, of the course of Abia; and his wife was of the daughters of Aaron, and her name Elizabeth.	Fuit in diebus Herodis, regis Judææ, sacerdos quidam nomine Zacharias de vice Abia, et uxor illius de filiabus Aaron, et nomen ejus Elisabeth.	εγενετο εν ταις ημεραις ηρωδου του βασιλεως της ιουδαιας ιερευς τις ονοματι ζαχαριας εξ εφημεριας αβια και η γυνη αυτου εκ των θυγατερων ααρων και το ονομα αυτης ελισαβετ
6.	And they were both just before God, walking in all the commandments and justifications of the Lord without blame.	Erant autem justi ambo ante Deum, incedentes in omnibus mandatis et justificationibus Domini sine querela.	ησαν δε δικαιοι αμφοτεροι ενωπιον του θεου πορευομενοι εν πασαις ταις εντολαις και δικαιωμασιν του κυριου αμεμπτοι
7.	And they had no son, for that Elizabeth was barren, and they both were well advanced in years.	Et non erat illis filius, eo quod esset Elisabeth sterilis, et ambo processissent in diebus suis.	και ουκ ην αυτοις τεκνον καθοτι η ελισαβετ ην στειρα και αμφοτεροι προβεβηκοτες εν ταις ημεραις αυτων ησαν
8.	And it came to pass, when he executed the priestly function in the order of his course before God,	Factum est autem, cum sacerdotio fungeretur in ordine vicis suæ ante Deum,	εγενετο δε εν τω ιερατευειν αυτον εν τη ταξει της εφημεριας αυτου εναντι του θεου
9.	According to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord.	secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini :	κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου
10.	And all the multitude of the people was praying without, at the hour of incense.	et omnis multitudo populi erat orans foris hora incensi.	και παν το πληθος ην του λαου προσευχομενον εξω τη ωρα του θυμιαματος
11.	And there appeared to him an angel of the Lord, standing on the right side of the alter of incense.	Apparuit autem illi angelus Domini, stans a dextris altaris incensi.	ωφθη δε αυτω αγγελος κυριου εστως εκ δεξιων του θυσιαστηριου του θυμιαματος
12.	And Zachary seeing him, was troubled, and fear fell upon him.	Et Zacharias turbatus est videns, et timor irruit super eum.	και εταραχθη ζαχαριας ιδων και φοβος επεπεσεν επ αυτον
13.	But the angel said to him: Fear not, Zachary, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John:	Ait autem ad illum angelus : Ne timeas, Zacharia, quoniam exaudita est deprecatio tua : et uxor tua Elisabeth pariet tibi filium, et vocabis nomen ejus Joannem :	ειπεν δε προς αυτον ο αγγελος μη φοβου ζαχαρια διοτι εισηκουσθη η δεησις σου και η γυνη σου ελισαβετ γεννησει υιον σοι και καλεσεις το ονομα αυτου ιωαννην
14.	And thou shalt have joy and gladness, and many shall rejoice in his nativity.	et erit gaudium tibi, et exsultatio, et multi in nativitate ejus gaudebunt :	και εσται χαρα σοι και αγαλλιασις και πολλοι επι τη γεννησει αυτου χαρησονται
15.	For he shall be great before the Lord; and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother's womb.	erit enim magnus coram Domino : et vinum et siceram non bibet, et Spiritu Sancto replebitur adhuc ex utero matris suæ :	εσται γαρ μεγας ενωπιον [του] κυριου και οινον και σικερα ου μη πιη και πνευματος αγιου πλησθησεται ετι εκ κοιλιας μητρος αυτου
16.	And he shall convert many of the children of Israel to the Lord their God.	et multos filiorum Israël convertet ad Dominum Deum ipsorum :	και πολλους των υιων ισραηλ επιστρεψει επι κυριον τον θεον αυτων
17.	And he shall go before him in the spirit and power of Elias; that he may turn the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.	et ipse præcedet ante illum in spiritu et virtute Eliæ : ut convertat corda patrum in filios, et incredulos ad prudentiam justorum, parare Domino plebem perfectam.	και αυτος προελευσεται ενωπιον αυτου εν πνευματι και δυναμει ηλιου επιστρεψαι καρδιας πατερων επι τεκνα και απειθεις εν φρονησει δικαιων ετοιμασαι κυριω λαον κατεσκευασμενον

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5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elizabeth.
6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.

CHRYS; St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king.

THEOPHYL; Now the time of Herod, i. c. of a foreign king, bears witness to our Lord's coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.

AMBROSE; Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments.

The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias.

THEOPHYL; For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.

AMBROSE; His birth is implied in the mention made of his ancestors. Of the course of Abia, i.e. of high rank among the noblest families.

THEOPHYL; There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord's or our resurrection.

THEOPHYL; Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies "rest," Zacharias "the remembrance of the land."

THEOPHYL; John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God.

AMBROSE; Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere presence carried on by flattery. Perfect then is the praise, "that a man is just before God;" for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be "blameless" we must "provide things honest", not only before God, but also before men; there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elizabeth was barren.

CHRYS; Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for our benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren

THEOPHYL; And that you might learn that the law of God seeks not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, "making ascents in their heart," having their life as the day not as the night, and walking honestly as in the day.

8. And it came to pass, that while he executed the Priest's office before God in the order of his course,
9. According to the custom of the Priest's office, his lot was to burn incense when he went into the temple of the Lord.
10. And the whole multitude of the people were praying without at the time of incense.

THEOPHYL; The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest's office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c.

AMBROSE; Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people.

THEOPHYL; It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia.

It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father to us, and intercede for the sins of those who still wait praying before the doors.

AMBROSE; This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man's judgment. That High Priest therefore was sought for, and another typified, the true High Priest for ever, who not by the blood of victims, but by His own blood, was to reconcile God the Father to mankind. Then indeed there were changes in the Priesthood, now it is unchangeable.

11. And there appeared to him an angel of the Lord standing on the right side of the altar of incense.
12. And when Zacharias saw him, he was troubled, and fear fell upon him.
13. But the angel said to him, Fear not, Zacharias: for your prayer is heard; and your wife Elisabeth shall bear you a son, and you shall call his name John.
14. And you shall have joy and gladness; and many shall rejoice at his birth.

CHRYS; When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared to him an angel.

AMBROSE; It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen.

ORIGEN; And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear to all men, nor will the angels, but to him only who has a clean heart. The place will neither hinder nor serve any one.

CHRYS; But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvelous manifestation.

DAMASCENE; Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.

THEOPHYL; It is said the altar of incense, because the other altar was set apart for burnt offerings.

AMBROSE; It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved.

CHRYS; The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel's presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added and fear fell upon him.

ORIGEN; A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said to him, Fear not.

ATHAN; Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen,

ORIGEN; The angel not only soothes his fears, but gladdens him with good tidings, adding, For your prayer is heard, and your wife Elizabeth shall bear a son.

AUG; Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, so much had he despaired of ever having children, that he would not believe, even when an angel promised it to him The words, Your prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.

CHRYS; Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God!

THEOPHYL; As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, you shall believe that the sins of your people are forgiven.

AMBROSE; Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And you shall call his name John.

THEOPHYL; It is meant as a token of particular merit, when a man has a name given him or changed by God.

CHRYS; Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.

THEOPHYL; John is therefore interpreted, "one in whom is grace, or the grace of God;" by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born, next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy to you, and a cause of rejoicing.

ORIGEN; For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labor and punishment, they are struck with terror and dismay.

AMBROSE; But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth, Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe to us children, to be the transmitters of our race, to be the heirs of succession.

15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
16. And many of the children of Israel shall he turn to the Lord their God.
17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

AMBROSE; Next to his becoming the rejoicing of many, the greatness his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue.

THEOPHYL; For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord.

AMBROSE; He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink.

THEOPHYL; Sicera is interpreted "drunkenness," and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. Hence John, and others like him, that they might always remain Nazarites, (i.e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.

AMBROSE; On whomsoever the Holy Spirit is poured, in him there is fullness of great virtue; as in St. John, who before he was born, when yet in his mother's womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb.

GREEK EXPOSITOR; But what John's work is to be, and what he will do through the Holy Spirit, is shown as follows; And many of the children of Israel shall he turn, &c.

ORIGEN; John indeed turned many, but it is the Lord's work to turn all to God their Father.

THEOPHYL; Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photinians blush to ascribe Christ's beginning to the Virgin. Let the Manichaeans no longer believe that there is one God of the people of Israel, another of the Christians.

AMBROSE; But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare you the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner.

ORIGEN; In the spirit and power of Elijah. - He says not, in the mind of Elijah, but in the spirit and power For the spirit which was in Elijah came upon John, and in like manner his power.

AMBROSE; For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favor of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord's first coming; Elijah of His latter.

THEOPHYL; But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i.e. not laying claim to righteousness from the works of the law, but seeking salvation by faith.

GREEK EX. Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.

THEOPHYL; But because he had said that Zacharias' prayer for the people was heard, he adds, To make ready a people prepared for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ.

THEOPHYL. Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.

ORIGEN; This sacrament of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.



Catena Aurea Luke 1

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Sorry, wrong reading for both.

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 21
20.	Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee?	Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in cœna super pectus ejus, et dixit : Domine, quis est qui tradet te ?	επιστραφεις δε ο πετρος βλεπει τον μαθητην ον ηγαπα ο ιησους ακολουθουντα ος και ανεπεσεν εν τω δειπνω επι το στηθος αυτου και ειπεν κυριε τις εστιν ο παραδιδους σε
21.	Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?	Hunc ergo cum vidisset Petrus, dixit Jesu : Domine, hic autem quid ?	τουτον ιδων ο πετρος λεγει τω ιησου κυριε ουτος δε τι
22.	Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me.	Dicit ei Jesus : Sic eum volo manere donec veniam, quid ad te ? tu me sequere.	λεγει αυτω ο ιησους εαν αυτον θελω μενειν εως ερχομαι τι προς σε συ ακολουθει μοι
23.	This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee?	Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus : Non moritur, sed : Sic eum volo manere donec veniam, quid ad te ?	εξηλθεν ουν ο λογος ουτος εις τους αδελφους οτι ο μαθητης εκεινος ουκ αποθνησκει και ουκ ειπεν αυτω ο ιησους οτι ουκ αποθνησκει αλλ εαν αυτον θελω μενειν εως ερχομαι τι προς σε
24.	This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true.	Hic est discipulus ille qui testimonium perhibet de his, et scripsit hæc : et scimus quia verum est testimonium ejus.	ουτος εστιν ο μαθητης ο μαρτυρων περι τουτων και γραψας ταυτα και οιδαμεν οτι αληθης εστιν η μαρτυρια αυτου
25.	But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.	Sunt autem et alia multa quæ fecit Jesus : quæ si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros.	εστιν δε και αλλα πολλα οσα εποιησεν ο ιησους ατινα εαν γραφηται καθ εν ουδε αυτον οιμαι τον κοσμον χωρησαι τα γραφομενα βιβλια αμην

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20. Then Peter, turning about, sees the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrays you?
21. Peter seeing him says to Jesus, Lord, and what shall this man do?
22. Jesus says to him, If I will that he tarry till I come, what is that to you? follow you me.
23. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?

THEOPHYL. Peter hearing that he was to suffer death for Christ, asks whether John was to die: Then Peter, turning about, sees the disciple whom Jesus loved following; which also leaned on His breast at supper, and said, Lord, which is he that betrays you?

Peter seeing him says to Jesus, Lord, and what shall this man do?

AUG. He calls himself the disciple whom Jesus loved, because Jesus had a greater and more familiar love for him, than for the rest; so that He made him lie on His breast at supper. In this way John the more commends the divine excellency of that Gospel which he preached.

Some think, and they no contemptible commentators upon Scripture, that the reason why John was loved more than the rest, was, because he had lived in perfect chastity from his youth up. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you?

THEOPHYL. i.e. Shall he not die?

AUG. Jesus says to him, What is that to you? and He then repeats, Follow you Me, as if John would not follow Him, because he wished to remain till He came; Then went this saying abroad among the disciples, that disciple should not die. Was it not a natural inference of the disciple's? But John himself does awes With such a notion: Yet Jesus said not to him, He shall not die; but, If I will that he tarry till I come, what is that to you? But if any so will, let him contradict, and say that what John says is true, viz. that our Lord did not say that that disciple should not die, but that nevertheless this was signified by using such words as John records.

THEOPHYL. Or let him say, Christ did not deny that John was to die, for whatever is born cries; but said, I will that he tarry till I come, i.e. to live to the end of the world, and then he shall suffer martyrdom for Me. And therefore they confess that he still lives, but will be killed by Antichrist, and will preach Christ's name with Elias. But if his sepulcher be objected, then they say that he entered in alive, and went out of it afterwards.

AUG. Or perhaps he will allow that John still lies in his sepulcher at Ephesus, but asleep, not dead; and will give us a proof, that the soil over his grave is moist and watery, owing to his respiration. But why should our Lord grant it as a great privilege to the disciple whom He loved, that he should sleep this long time in the body, when he released Peter from the burden of the flesh by a glorious martyrdom, and gave him what Paul had longed for, when he said, I have a desire to depart and be with Christ? If there really takes place at John's grave that which report says, it is either done to commend his precious death, since that had not martyrdom to commend it, or for some other cause not known to us. Yet the question remains, Why did our Lord say of one who was about to die, I will that he tarry till I come? It may be asked too why our Lord loved John the most, when Peter loved our Lord the most? I might easily reply, that the one who loved Christ the more, was the better man, and the one whom Christ loved the more, the more blessed; only this would not be a defense of our Lord's justice. This important question then I will endeavor to answer. The Church acknowledges two modes of life, as divinely revealed, that by faith, and that by sight. The one is represented by the Apostle Peter, in respect of the primacy of his Apostleship; the other by John: wherefore to the one it is said, Follow Me, i.e. imitate Me in enduring temporal sufferings; of the other it is said, I will that he tarry till I come: as if to say, Do you follow Me, by the endurance of temporal sufferings, let him remain till I come to give everlasting bliss; or to open out the meaning more, Let action be perfected by following the example of My Passion, but let contemplation wait inchoate till at My coming it be completed: wait, not simply remain, continue, but wait for its completion at Christ's coming. Now in this life of action it is true, the more we love Christ, the more we are freed from sin; but He does not love us as we are, He frees us from sin, that we may not always remain as we are, but He loves us heretofore rather, because hereafter we shall not have that which displeases Him, and which He frees us from. So then let Peter love Him, that we may be freed from this mortality; let John be loved by Him, that we may be preserved in that immortality. John loved less than Peter, because, as he represented that life in which we are much more loved, our Lord said, I will that he remain (i.e. wait) till I come; seeing that that greater love we have not yet, but wait till we have it at His coming. And this intermediate state is represented by Peter who loves, but is loved less, for Christ loves us in our misery less than in our blessedness: and we again love the contemplation of truth such as it will be then, less in our present state, because as yet we neither know nor have it. But let none separate those illustrious Apostles; that which Peter represented, and that which John represented, both were sometime to be.

GLOSS. I will that he tarry, i.e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.

THEOPHYL. When our Lord says to Peter, Follow Me, He confers upon him the superintendence over all the faithful, and at the same time bids him imitate Him in every thing, word and work. He shows too His affection for Peter; for those who are most dear to us, we bid follow us.

CHRYS. But if it be asked, How then did James assume the see of Jerusalem? I answer, that our Lord enthroned Peter, not as Bishop of this see, but as Doctor of the whole world: Then Peter, turning about, sees the disciple whom Jesus loved following, which also leaned on his breast at supper. It is not without meaning that that circumstance of leaning on His breast is mentioned, but to show what confidence Peter had after his denial.

For he who at the supper dared not ask himself, but gave his question to John to put, has the superintendence over his brethren committed to him, and whereas before he gave a question which concerned himself to another to put, he now asks questions himself of his Master concerning others. Our Lord then having foretold such great things of him, and committed the world to him, and prophesied his martyrdom, and made known his greater love, Peter wishing to have John admitted to a share of this calling, says, And what shall this man do? as if to say, Will he not go the same way with us? For Peter had great love for John, as appears from the Gospels and Acts of the Apostles, which give many proofs of their close friendship.

So Peter does John the same turn, that John had done him; thinking that he wanted to ask about himself, but was afraid, he puts the question for him. However, inasmuch as they were now going to have the care of the world committed to them, and could not remain together without injury to their charge, our Lord says, If I will that he tarry till I come, what is that to you? as if to say, Attend to the work committed to thee, and do it: if I will that he abide here, what is that to you?

THEOPHYL. Some have understood, Till I come, to mean, Till I come to punish the Jews who have crucified Me, and strike them with the Roman rod. For they say that this Apostle lived up to the time of Vespasian, who took Jerusalem, and dwelt near when it was taken. Or, Till I come, i.e. till I give him the commission to preach, for to you I commit now the pontificate of the world: and in this follow Me, but let him remain till I come and call him, as I do you now.

CHRYS. The Evangelist then corrects the opinion taken up by the disciples.

24. This is the disciple which testifies of these things, and wrote these things: and we know that his testimony is true.
25. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

CHRYS. John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifies of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i.e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. But if any believe not, let him consider what follows:

And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonorable parts.

AUG. The which, if they should be written every one, I suppose that even the world itself could not contain the books that should, be written; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.

CHRYS. This is said to show the power of Him Who did the miracles; i. e that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.

THE END.

Catena Aurea John 21

[annalex]

Christ Instructing Peter and John to Prepare for the Passover

Vincenzo Civerchio

1504

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http://www.freerepublic.com/focus/religion/3559600/posts?page=3

Saint of the Day — Saint Theophilus of Corte.

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Information: St. Crispin of Viterbo

Feast Day: May 19

Born: 13 November 1668, Viterbo

Died: 19 May 1750, Rome

Canonized: 20 June 1982 by Pope John Paul II

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Information: St. Celestine V

Feast Day: May 19

Born: 1210 at Isneria, Abruzzi, Italy

Died: 19 May 1296 in Ferentino, Italy

Canonized: 1313

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Holy Spirit Interactive Kids: A Saint a Day

St. Celestine V

Feast Day: May 19
Born: 1210 :: Died: 1296

Pietro (Peter) di Morrone was the born in Isernia, Italy. He was the eleventh of twelve children and his father died when he was small. The family was poor, but Peter's mother raised her children with great love. She sent Peter to school because he showed such promise and an eagerness to learn. Once she asked as usual, "Which one of you is going to become a saint?" Little Peter who was to become Pope Celestine answered with all his heart, "Me, Mama! I'll become a saint!" And he did. But it wasn't easy.

When he was twenty, Peter became a hermit. He spent his days praying, reading the Bible and doing his work. Other hermits kept coming to him and asking him to guide them. Eventually, he started a new order of monks.

When Peter was eighty-four years of age, he was made pope. It came about in a very unusual way. For two years there had been no pope. This was because the cardinals could not agree on whom to choose. Peter sent them a message. He warned them to decide quickly, because God was not pleased with the long delay. The cardinals did as the monk said. Then and there, they chose Peter the hermit to be pope! The poor man wept when he heard the news. He accepted sadly and took the name Celestine V.

He was pope only about five months. Because he was so humble and simple, people took advantage of him. He could not say "no" to anyone. Soon there was great confusion. Pope Celestine felt very responsible for all the trouble. He decided that the best thing he could do for the Church was give up his position. He did so. He asked forgiveness for not having governed the Church well.

All St. Celestine wanted was to live in one of his monasteries in peace. But the new pope, Boniface VIII, thought it would be safer to keep him hidden in a small room in one of the Roman palaces. St. Celestine spent the last ten months of his life in a plain cell-like room. But he became his cheerful self again. "All you wanted was a cell, Peter," he would repeat to himself. "Well, you've got it." He died on May 19, 1296. He was proclaimed a saint by Pope Clement VI in 1313.

Reflection: When we feel discouraged because we do not see the fruits of our work, this might be an invitation from the Lord to simply do our best and leave the results up to him.

[Salvation]

CATHOLIC ALMANAC

Saturday, May 19

Liturgical Color: Red

Today is the Solemnity of
Pentecost. “Then there
appeared to them tongues as of
fire, which parted and came to
rest on each one of them. And
they were all filled with the Holy
Spirit” (Acts 2:3-4)

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Catholic Culture

Easter: May 19th

Saturday of the Seventh Week of Easter

MASS READINGS

May 19, 2018 (Readings on USCCB website)

COLLECT PRAYER

Grant, we pray, almighty God, that we, who have celebrated the paschal festivities, may by your gift hold fast to them in the way that we live our lives. 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.

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Recipes (2)

• Potage Paysanne
• Pot-au-Feu

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Activities (8)

• Marian Hymn: ’Tis Said of Our Dear Lady
• Marian Hymn: Ave Maria Dear
• Marian Hymn: Beautiful, Glorious
• Marian Hymn: Bring Flowers of the Fairest
• Marian Hymn: Salve Regina
• Marian Hymn: Stella Matutina
• Mary Garden
• May, the Month of Mary

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Prayers (5)

• Regina Coeli (Queen of Heaven)
• May Pilgrimages
• May Devotion: Blessed Virgin Mary
• Litany of the Blessed Virgin Mary (Litany of Loretto)
• Novena to St. Rita

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Library (2)

• Of St. Ivo Helory of Brittany | Pope John Paul II
• St. Ives, Patron Saint of Lawyers | John H. Wigmore

» Enjoy our Liturgical Seasons series of e-books!

Old Calendar: St. Peter Celestine, pope and confessor; St. Pudentiana, virgin; St. Ives (Hist)

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Peter Celestine, founder of the Celestine Order who was elected pope when he was 72 years old and reigned for five months. And today is also the feast of St. Prudentiana, daughter of a Roman senator, who consecrated herself wholly to Christ and died in the year 160 when she was sixteen. The Roman Martyrology also mentions "St. Yves, priest and confessor, who for the love of Christ, defended the cause of the orphan, the widow and the poor."

The feast of the Queen of Apostles was established on the first Saturday after the Ascension by the Sacred Congregation of Rites at the request of the Pallottine Fathers. Mary initiated her mission as Queen of Apostles in the Cenacle. She gathered the apostles together, comforted them, and assisted them in prayer. Together with them she hoped, desired and prayed; with them her petitions were heeded and she received the Holy Spirit on the day of Pentecost.

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Mary, Queen of Apostles
Mary is Queen of Apostles because she was chosen to be the Mother of Jesus Christ and to give him to the world; she was made the apostles' Mother and our own by our Savior on the cross. She was with the apostles while awaiting the descent of the Holy Spirit, obtaining for them the abundance of supernatural graces they received on Pentecost. The most holy Virgin was and always will be the wellspring for every apostolate.

She exercised a universal apostolate, one so vast that it embraced all others. The apostolate of prayer, the apostolate of good example, the apostolate of suffering—Mary fulfilled them all. Other people have practiced certain teachings of the Gospel; Mary lived them all. Mary is full of grace, and we draw from her abundance.

Mary attracts the zealous to the various apostolates, then protects and defends all these works. She sheds on each the warmth of her love and the light of her countenance. She presented Jesus in a manner unparalleled throughout the ages. Her apostolate is of the highest degree--never to be equaled, much less surpassed.

Mary gave Jesus to the world and with Jesus came every other blessing. Thus, because of Mary we have the Church: "Mary is the Mother of the Church not only because she is the Mother of Christ and his most intimate associate in 'the new economy when the Son of God took a human nature from her, that he might in the mysteries of his flesh free man from sin,' but also because 'she shines forth to the whole community of the elect as a model of the virtues' (Lumen Gentium. 55, 65). She now continues to fulfill from heaven her maternal function as the cooperator in the birth and development of the divine life in the individual souls of the redeemed" (The Great Sign, by Paul VI). What do we have of value that we have not received through Mary? It is God's will that every blessing should come to us through her.

Because the Blessed Mother occupies a most important position in God's plan of salvation, all humanity should pay homage to her. Whoever spreads devotion to the Queen of Apostles is an apostolic benefactor of the human race, because devotion to Mary is a treasure. Blessed is the person who possesses this treasure! Mary's devotees will never be without grace; in any danger, in every circumstance they will always have the means to obtain every grace from God.

Several religious congregations practice devotion to Mary under the title of Queen of Apostles, including the Pallotines, the Marianists, and the congregations founded by Bl. James Alberione (the Society of St. Paul, the Daughters of St. Paul, and several others). In the twentieth century, Bl. Alberione promoted this devotion in a particular way.

— Excerpted from Favorite Prayers and Novenas, copyright 1997 Pauline Books & Media

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St. Peter Celestine
The pious hermit and founder of the Celestine Order, Pietro di Morone, was born about the year 1215, the eleventh of twelve children. After the death of Nicholas IV, a conclave which lasted more than two years elected him pope on July 5, 1294. He became known as Celestine V. Only the chaotic condition of the age plus the intrigue of King Charles II of Naples can explain the selection of this holy man, who obviously was not conversant with the ways of men or of the world.

It soon became evident that the choice had not been a happy one. Feeling himself incapable of bearing the heavy burden, Celestine resigned on December 13, 1294, five months after receiving the tiara, and resumed the cherished, simple life of a monk. He was succeeded by Boniface VII who had reason to fear that his opponents might use the former Pope to create a schism. To prevent such a calamity Celestine was detained under careful guard in the castle of Fumone near Anagni, where a replica of his former monastic cell had been erected. Here he passed the remainder of his life in acts of holy penance.

— Excerpted from The Church's Year of Grace, Pius Parsch.

Patron: Aquila, Italy; bookbinders.

Things to Do:

• St. Peter Celestine proved one could place a life of humility above the highest ecclesiastical honors. Think of a specific way in which you can imitate him.

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St. Pudentiana
According to an ancient tradition, St. Peter was the guest of the senator Pudens during his stay in Rome. Pudens had two daughters, Pudentiana and Praxedes, virgins who dedicated themselves wholly to acts of charity. After the death of their parents, Pudentiana and her sister Praxedes distributed their patrimony to the poor. The fact that Puden's entire household of some 96 persons were baptized by Pope Pius I (d. 154) is ascribed to their zealous activities. When Christian services were forbidden by the Emperor Antoninus Pius, Pius I celebrated Mass in their home. The saints were buried next to their father in the catacomb of St. Priscilla. One of Rome's most ancient stational churches is dedicated to St. Pudentiana.

— Excerpted from The Church's Year of Grace, Pius Parsch.

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St. Ives (or Yves or Ivo) Kermartin of Bretagne
St. Ives, born at Kermartin, near Tréguier, Brittany, 17 October, 1253; died at Louannee, 19 May, 1303, was the son of Helori, lord of Kermartin, and Azo du Kenquis. In 1267 Ives was sent to the University of Paris, where he graduated in civil law. He went to Orléans in 1277 to study canon law. On his return to Brittany having received minor orders he was appointed "official", or ecclesiastical judge, of the archdeanery of Rennes (1280); meanwhile he studied Scripture, and there are strong reasons for holding that he joined the Franciscan Tertiaries sometime later at Guingamp. He was soon invited by the Bishop of Tréguier to become his "official", and accepted the offer (1284). He displayed great zeal and rectitude in the discharge of his duty and did not hesitate to resist the unjust taxation of the king, which he considered an encroachment on the rights of the Church; by his charity he gained the title of advocate and patron of the poor. Having been ordained he was appointed to the parish of Tredrez in 1285 and eight years later to Louannee, where he died. He was buried in Tréguier, and was canonized in 1347 by Clement VI, his feast being kept on 19 May. He is the patron of lawyers, though not, it is said, their model, for — "Sanctus Ivo erat Brito, Advocatus et non latro, Res miranda populo." He is noted as being a great preacher and arbitor. He built a hospital with his own money, providing for the sick poor. He is known as a miracle worker, with an instance of feeding hundreds from a single loaf of bread.

— Excerpted from Catholic Encyclopedia.

Patron: abandoned people; advocates; attorneys; bailiffs; barristers; Brittany; canon lawyers; canonists; judges; jurists; lawyers; notaries; orphans.

Symbols: Scroll with legal seals; law books.
Often represented as: lawyer enthroned between rich and poor litigants; lawyer holding a book, with an angel near his head and a lion at his feet; lawyer surrounded by suppliants, holding a parchment and pointing upwards; lawyer surrounded by symbols of the Holy Spirit such as doves.

[Salvation]

The Word Among Us

Meditation: Acts 28:16-20, 30-31

7th Week of Easter

Without hindrance Paul proclaimed the Kingdom of God. (Acts 28:31)

You’ve got to admire St. Paul. Persecutor turned evangelist, he founded churches across the Mediterranean world and labored hard to welcome Gentile believers into the fold. Now, under house arrest, with a soldier standing guard, Paul still continued to proclaim the gospel. Nothing hindered him from sharing about Jesus.

Didn’t this man ever grow weary? Didn’t he ever feel tempted to give up or to think he had done enough? He must have, at times—he was only human.

So what was his secret? “I have the strength for everything through him who empowers me” (Philippians 4:13).

You might not feel that you exude the confidence or possess the skill that Paul possessed. You may never speak to crowds or perform miracles or lead churches. But you can still proclaim the Lord in small ways. You can speak about him in your home, your parish, and your business by learning to rely on the same power that Paul relied on: the strength that comes from Jesus.

Don’t ever sell God short! He has the strength you need to overcome any fear of reaching out to people. He can help you rise above the busyness of life so that you feel free to perform an act of kindness when the need arises. He can support you in your challenges and give you energy when you feel weary—even if all you can muster is a smile for your neighbor.

What opportunities might present themselves to you today? Maybe you have been meaning to call a friend, but can’t seem to find the time. Perhaps you feel that you should gather your family for a few minutes of prayer, but you’re not sure how to proceed. Or maybe you’ve noticed someone at work who could use a friendly word, but you feel sheepish in starting a conversation. Ask the Holy Spirit to give you just a bit more courage or insight or patience. Then take a deep breath, and take whatever you think the next step should be. Start small, and lean on his strength. As you do, you’ll discover that, like Paul, God will give you what you need to proclaim his goodness to the people around you.

“Lord, give me your strength so that I can proclaim your love today.”

Psalm 11:4-5, 7
John 21:20-25

[Salvation]

Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for May 19, 2018:

When you and your spouse are at loggerheads, it’s hard to remember that your beloved is your beloved – not your enemy. He or she isn’t trying to be difficult, but just trying to say that something is very important to him/her. Listen to the need.

[Salvation]

Regnum Christi

May 19, 2018 – You Follow Me

Saturday of the Seventh Week of Easter
Father Paul Campbell, LC

John 21:20-25

Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, “Master, who is the one who will betray you?” When Peter saw him, he said to Jesus, “Lord, what about him?” Jesus said to him, “What if I want him to remain until I come? What concern is it of yours? You follow me.” So the word spread among the brothers that that disciple would not die. But Jesus had not told him that he would not die, just “What if I want him to remain until I come? What concern is it of yours?” It is this disciple who testifies to these things and has written them, and we know that his testimony is true. There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.

Introductory Prayer: Lord, I believe in you and all that you have revealed for our salvation. I hope in you because of your overflowing mercy. Every single act of yours on this earth demonstrated your love for us. Your ascent into heaven before the eyes of the Apostles inspires my hope of one day joining you there. I love you and wish you to be the center of my life.

Petition: Lord, increase my faith, hope and love.

1. The Disciple Whom Jesus Loved: Peter is walking with Jesus along the shore where Jesus has just foretold his future martyrdom. He turns to ask Jesus about John, who was following them. Throughout his Gospel, John designates himself as the disciple whom Jesus loved. It is as if the most striking point of John’s life and experience with Christ was that Jesus loved him. It became his identity. How often do I reflect on Christ’s love for me? How often do I cherish it?

2. What About Him? Jesus responds to Peter’s question with a question of his own. What concern is it of yours what happens to John? Christ’s relationship with his disciples is deeply personal. Each has a mission to complete in life. We can get distracted thinking about and comparing ourselves to others, or whether they may or may not be following Christ. However, these comparisons with others (or their gifts, or their mission) can frequently be a sign of our pride. We have our own mission to fulfill, and no one can take our place. We need to concentrate instead on that part of our mission which is still ahead of us, yet to be fulfilled.

3. We Know That His Testimony Is True: John is a witness to all that has taken place in his Gospel. His testimony was entrusted to a community of believers and has come down to us under the guarantee of the Church. The Gospel presents us with what Jesus actually said and did. We need to hold fast to our faith in the Gospel and not get sidetracked by modern interpretations that cast doubt on everything. When we read the scriptures, we hear God’s voice. Do I read them with such faith?

Conversation with Christ: Lord Jesus, thank you for the testimony of your life that I find in the Gospel. Increase my faith. Help me to read the Scriptures and meditate on them with greater fervor. I know that you want to speak to me through them. Help me to follow you today.

Resolution: Today I will help another person read a passage of the Gospel prayerfully.

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One Bread, One Body

One Bread, One Body

Language: English | Espa�ol

All Issues > Volume 34, Issue 3

<< Saturday, May 19, 2018 >>

Pentecost Novena - Day 9

Acts 28:16-20, 30-31
View Readings

Psalm 11:4, 5, 7

John 21:20-25
Similar Reflections

THE SPIRIT OF INFINITY

"He preached the kingdom of God and taught about the Lord Jesus Christ with full assurance and without any hindrance." �Acts 28:31, our transl.

Paul was under house arrest for two years in Rome (Acts 28:16, 30). Before that, he was in prison for two additional years (Acts 24:27). Prior to that, he was in prison several other times (see 2 Cor 11:23). Trial, distress, persecution, hunger, nakedness, danger, and the sword made it very difficult for Paul to preach the Gospel (Rm 8:35). Nevertheless, the last word of Acts of the Apostles is that Paul "preached God's kingdom with full assurance and without any hindrance" (Acts 28:31, our transl).

Jesus is God and therefore infinite. If the Apostle John had written about the many other things Jesus had done in a few short years on this earth, he doubted "there would be room enough in the entire world to hold the books to record them" (Jn 21:25). Because Jesus is infinite and because we are in Him, we are unstoppable � no matter how many human limitations we have and how great are the obstacles we face. We are unhindered because He is infinite.

We enter into the infinity and victory of God by the power of the Holy Spirit. In one Spirit we have been baptized into the one Body of Christ (1 Cor 12:13). On this last day of the Pentecost Novena, pray: "Come, infinite Spirit transcending our finitude and making us free, unhindered, and victorious."

Prayer: Father, this Pentecost, may it be apparent to all who see me that I am obviously more than a conqueror in Jesus (Rm 8:37).

Promise: "Jesus replied, 'How does that concern you? Your business is to follow Me.' " —Jn 21:22

Praise: Jesus delivered Sam from an addiction to alcohol.