Catholic Caucus: Daily Mass Readings 27-March-2023

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 8
1.	AND Jesus went unto mount Olivet.	Jesus autem perrexit in montem Oliveti :	ιησους δε επορευθη εις το ορος των ελαιων
2.	And early in the morning he came again into the temple, and all the people came to him, and sitting down he taught them.	et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos.	ορθρου δε παλιν παρεγενετο εις το ιερον και πας ο λαος ηρχετο [προς αυτον] και καθισας εδιδασκεν αυτους
3.	And the scribes and the Pharisees bring unto him a woman taken in adultery: and they set her in the midst,	Adducunt autem scribæ et pharisæi mulierem in adulterio deprehensam : et statuerunt eam in medio,	αγουσιν δε οι γραμματεις και οι φαρισαιοι προς αυτον γυναικα επι μοιχεια κατειλημμενην και στησαντες αυτην εν μεσω
4.	And said to him: Master, this woman was even now taken in adultery.	et dixerunt ei : Magister, hæc mulier modo deprehensa est in adulterio.	λεγουσιν αυτω [πειραζοντες] διδασκαλε ταυτην ευρομεν επ αυτοφωρω μοιχευομενην
5.	Now Moses in the law commanded us to stone such a one. But what sayest thou?	In lege autem Moyses mandavit nobis hujusmodi lapidare. Tu ergo quid dicis ?	εν δε τω νομω ημων μωυσης ενετειλατο τας τοιαυτας λιθοβολεισθαι συ ουν τι λεγεις [περι αυτης]
6.	And this they said tempting him, that they might accuse him. But Jesus bowing himself down, wrote with his finger on the ground.	Hoc autem dicebant tentantes eum, ut possent accusare eum. Jesus autem inclinans se deorsum, digito scribebat in terra.	τουτο δε ελεγον πειραζοντες αυτον ινα εχωσιν κατηγοριαν κατ αυτου ο δε ιησους κατω κυψας τω δακτυλω εγραφεν εις την γην μη προσποιουμενος
7.	When therefore they continued asking him, he lifted up himself, and said to them: He that is without sin among you, let him first cast a stone at her.	Cum ergo perseverarent interrogantes eum, erexit se, et dixit eis : Qui sine peccato est vestrum, primus in illam lapidem mittat.	ως δε επεμενον ερωτωντες αυτον ανακυψας ειπεν προς αυτους ο αναμαρτητος υμων πρωτος επ αυτην τον λιθον βαλετω
8.	And again stooping down, he wrote on the ground.	Et iterum se inclinans, scribebat in terra.	και παλιν κατω κυψας εγραφεν εις την γην
9.	But they hearing this, went out one by one, beginning at the eldest. And Jesus alone remained, and the woman standing in the midst.	Audientes autem unus post unum exibant, incipientes a senioribus : et remansit solus Jesus, et mulier in medio stans.	οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξηρχοντο εις καθ εις αρξαμενοι απο των πρεσβυτερων [εως των εσχατων] και κατελειφθη μονος ο ιησους και η γυνη εν μεσω ουσα
10.	Then Jesus lifting up himself, said to her: Woman, where are they that accused thee? Hath no man condemned thee?	Erigens autem se Jesus, dixit ei : Mulier, ubi sunt qui te accusabant ? nemo te condemnavit ?	ανακυψας δε ο ιησους και μηδενα θεασαμενος πλην της γυναικος ειπεν αυτη [γυναι] που εισιν εκεινοι οι κατηγοροι σου ουδεις σε κατεκρινεν
11.	Who said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.	Quæ dixit : Nemo, Domine. Dixit autem Jesus : Nec ego te condemnabo : vade, et jam amplius noli peccare.	η δε ειπεν ουδεις κυριε ειπεν δε [αυτη] ο ιησους ουδε εγω σε κατακρινω πορευου και [απο του νυν] μηκετι αμαρτανε

Catena Aurea by St. Thomas Aguinas

John CHAP. 8

8:1–11

1. Jesus went unto the mount of Olives.

2. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

3. And the Scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

4. They say unto him, Master, this woman was taken in adultery, in the very act.

5. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

7. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

8. And again He stooped down, and wrote on the ground.

9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.

10. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?

11. She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

ALCUIN. Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives.

AUGUSTINE. (Tract. xxxiii. 3) And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.

ALCUIN. The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord’s pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Thy mercy is over all Thy works. And early in the morning, He came again into the temple: (Ps. 144) i. e. to denote the giving and unfolding of His mercy, i. e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace.

BEDE. And next it is signified, that after He began to dwell by grace in His temple, i. e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.

ALCUIN. The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i. e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbour. But while these kind and simple persons are full of admiration at our Lord’s discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, they say unto Him, Master, this woman was taken in adultery, in the very act.

AUGUSTINE. (Tract. xxxiii. s. 4) They had remarked upon Him already, as being over lenient. Of Him indeed it had been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. (Ps. 44) So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice. For they said among themselves, If He decide to let her go, He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded us, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what sayest Thou? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.

AUGUSTINE. (de Con. Evang. lib. ii. c. 10) As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before.

ALCUIN. The ground denotes the human heart, which yieldeth the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbours, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.

BEDE. His writing with His finger on the ground perhaps shewed, that it was He who had written the law on stone.

So when they continued asking Him, He lifted Himself up.

AUGUSTINE. (Tract. xxxiii. 5) He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.

GREGORY. For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offence is, from being told, yet He cannot judge of another’s deserts, who supposing himself innocent, will not apply the rule of justice to himself.

AUGUSTINE. (Tract. xxxiii. 5) Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.

ALCUIN. This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.

AUGUSTINE. (Tract. xxxiii. s. 5) Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldesta.

GLOSS. The more guilty of them, perhaps, or those who were more conscious of their faults.

AUGUSTINE. (Tract. xxxiii. 5, 6) There were left however two, the pitiable1 and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with the word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said unto her, Woman, where are these thine accusers? hath no man condemned thee? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said unto her, Neither do I condemn thee; I, who thou fearedst would condemn thee, because thou foundest no fault in me. What then, Lord? Dost Thou favour sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favour sin, He would have said, Go, and live as thou wilt: depend on my deliverance: howsoever great thy sins be, it matters not: I will deliver thee from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord’s mercy, and fear His truth. Truly, Gracious and righteous is the Lord. (Ps. 35:7)

Catena Aurea John 8

St. John Damascene

Born at Damascus, about 676; died some time between 754 and 787. The only extant life of the saint is that by John, Patriarch of Jerusalem, which dates from the tenth century (P.G. XCIV, 429-90). This life is the single source from which have been drawn the materials of all his biographical notices. It is extremely unsatisfactory from the standpoint of historical criticism. An exasperating lack of detail, a pronounced legendary tendency, and a turgid style are its chief characteristics. Mansur was probably the name of John's father. What little is known of him indicates that he was a sterling Christian whose infidel environment made no impression on his religious fervour. Apparently his adhesion to Christian truth constituted no offence in the eyes of his Saracen countrymen, for he seems to have enjoyed their esteem in an eminent degree, and discharged the duties of chief financial officer for the caliph, Abdul Malek. The author of the life records the names of but two of his children, John and his half-brother Cosmas. When the future apologist had reached the age of twenty-three his father cast about for a Christian tutor capable of giving his sons the best education the age afforded. In this he was singularly fortunate. Standing one day in the market-place he discovered among the captives taken in a recent raid on the shores of Italy a Sicilian monk named Cosmas. Investigation proved him to be a man of deep and broad erudition. Through the influence of the caliph, Mansur secured the captive's liberty and appointed him tutor to his sons. Under the tutelage of Cosmas, John made such rapid progress that, in the enthusiastic language of his biographer, he soon equalled Diophantus in algebra and Euclid in geometry. Equal progress was made in music, astronomy, and theology.

On the death of his father, John Damascene was made protosymbulus, or chief councillor, of Damascus. It was during his incumbency of this office that the Church in the East began to be agitated by the first mutterings of the Iconoclast heresy. In 726, despite the protests of Germanus, Patriarch of Constantinople, Leo the Isaurian issued his first edict against the veneration of images. From his secure refuge in the caliph's court, John Damascene immediately entered the lists against him, in defence of this ancient usage of the Christians. Not only did he himself oppose the Byzantine monarch, but he also stirred the people to resistance. In 730 the Isaurian issued a second edict, in which he not only forbade the veneration of images, but even inhibited their exhibition in public places. To this royal decree the Damascene replied with even greater vigour than before, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people. A third letter emphasized what he had already said and warned the emperor to beware of the consequences of this unlawful action. Naturally, these powerful apologies aroused the anger of the Byzantine emperor. Unable to reach the writer with physical force, he sought to encompass his destruction by strategy. Having secured an autograph letter written by John Damascene, he forged a letter, exactly similar in chirography, purporting to have been written by John to the Isaurian, and offering to betray into his hands the city of Damascus. The letter he sent to the caliph. Notwithstanding his councillor's earnest avowal of innocence, the latter accepted it as genuine and ordered that the hand that wrote it be severed at the wrist. The sentence was executed, but, according to his biographer, through the intervention of the Blessed Virgin, the amputated hand was miraculously restored.

The caliph, now convinced of John's innocence, would fain have reinstated him in his former office, but the Damascene had heard a call to a higher life, and with his foster-brother entered the monastery of St. Sabas, some eighteen miles south-east of Jerusalem. After the usual probation, John V, Patriarch of Jerusalem, conferred on him the office of the priesthood. In 754 the pseudo-Synod of Constantinople, convened at the command of Constantine Copronymus, the successor of Leo, confirmed the principles of the Iconoclasts and anathematized by name those who had conspicuously opposed them. But the largest measure of the council's spleen was reserved for John of Damascus. He was called a "cursed favourer of Saracens", a "traitorous worshipper of images", a "wronger of Jesus Christ", a "teacher of impiety", and a "bad interpreter of the Scriptures". At the emperor's command his name was written "Manzer" (Manzeros, a bastard). But the Seventh General Council of Nicea (787) made ample amends for the insults of his enemies, and Theophanes, writing in 813, tells us that he was surnamed Chrysorrhoas (golden stream) by his friends on account of his oratorical gifts. In the pontificate of Leo XIII he was enrolled among the doctors of the Church. His feast is celebrated on 27 March.

John of Damascus was the last of the Greek Fathers. His genius was not for original theological development, but for compilation of an encyclopedic character. In fact, the state of full development to which theological thought had been brought by the great Greek writers and councils left him little else than the work of an encyclopedist; and this work he performed in such manner as to merit the gratitude of all succeeding ages. Some consider him the precursor of the Scholastics, whilst others regard him as the first Scholastic, and his "De fide orthodoxa" as the first work of Scholasticism. The Arabians too, owe not a little of the fame of their philosophy to his inspiration. The most important and best known of all his works is that to which the author himself gave the name of "Fountain of Wisdom" (pege gnoseos). This work has always been held in the highest esteem in both the Catholic and Greek Churches. Its merit is not that of originality, for the author asserts, at the end of the second chapter of the "Dialectic", that it is not his purpose to set forth his own views, but rather to collate and epitomize in a single work the opinions of the great ecclesiastical writers who have gone before him. A special interest attaches to it for the reason that it is the first attempt at a summa theologica that has come down to us.

The "Fountain of Wisdom" is divided into three parts, namely, "Philosophical Chapters" (Kephalaia philosophika), "Concerning Heresy" (peri aipeseon), and "An Exact Exposition of the Orthodox Faith" (Ikdosis akribes tes orthodoxou pisteos). The title of the first book is somewhat too comprehensive for its contents and consequently is more commonly called "Dialectic". With the exception of the fifteen chapters that deal exclusively with logic, it has mostly to do with the ontology of Aristotle. It is largely a summary of the Categories of Aristotle with Porphyry's "Isagoge" (Eisagoge eis tas kategorias). It seems to have been John Damascene's purpose to give his readers only such philosophical knowledge as was necessary for understanding the subsequent parts of the "Fountain of Wisdom". For more than one reason the "Dialectic" is a work of unusual interest. In the first place, it is a record of the technical terminology used by the Greek Fathers, not only against the heretics, but also in the exposition of the Faith for the benefit of Christians. It is interesting, too, for the reason that it is a partial exposition of the "Organon", and the application of its methods to Catholic theology a century before the first Arabic translation of Aristotle made its appearance. The second part, "Concerning Heresy", is little more than a copy of a similar work by Epiphanius, brought up to date by John Damascene. The author indeed expressly disclaims originality except in the chapters devoted to Islamism, Iconoclasm, and Aposchitae. To the list of eighty heresies that constitute the "Panarion" of Epiphanius, he added twenty heresies that had sprung up since his time. In treating of Islamism he vigorously assails the immoral practices of Mohammed and the corrupt teachings inserted in the Koran to legalize the delinquencies of the prophet. Like Epiphanius, he brings the work to a close with a fervent profession of Faith. John's authorship of this book has been challenged, for the reason that the writer, in treating of Arianism, speaks of Arius, who died four centuries before the time of Damascene, as still living and working spiritual ruin among his people. The solution of the difficulty is to be found in the fact that John of Damascene did not epitomize the contents of the "Panarion", but copied it verbatim. Hence the passage referred to is in the exact words of Epiphanius himself, who was a contemporary of Arius.

"Concerning the Orthodox Faith", the third book of the "Fountain of Wisdom", is the most important of John Damascene's writings and one of the most notable works of Christian antiquity. Its authority has always been great among the theologians of the East and West. Here, again, the author modestly disavows any claim of originality — any purpose to essay a new exposition of doctrinal truth. He assigns himself the less pretentious task of collecting in a single work the opinions of the ancient writers scattered through many volumes, and of systematizing and connecting them in a logical whole. It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions. At the command of Eugenius III it was rendered into Latin by Burgundio of Pisa, in 1150, shortly before Peter Lombard's "Book of Sentences" appeared. This translation was used by Peter Lombard and St. Thomas Aquinas, as well as by other theologians, till the Humanists rejected it for a more elegant one. The author follows the same order as does Theodoret of Cyrus in his "Epitome of Christian Doctrine". But, while he imitates the general plan of Theodoret, he does not make use of his method. He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers. As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed. In particular, he draws generously from Gregory of Nazianzus, whose works he seems to have absorbed, from Basil, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, John Chrysostum, and Epiphanius. The work is divided into four books. This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript. It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's "Sentences".

The first book of "The Orthodox Faith" treats of the essence and existence of God, the Divine nature, and the Trinity. As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them. To the same end he employs the argument drawn from the mutability of created things and that from design. Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them. In the same treatise he discloses a comprehensive knowledge of the astronomy of his day. Here, also, place is given to the consideration of the nature of angels and demons, the terrestrial paradise, the properties of human nature, the foreknowledge of God, and predestination. Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce". Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul. In the third book the personality and two-fold nature of Christ are discussed with great ability. This leads up to the consideration of the Monophysite heresy. In this connexion he deals with Peter the Fuller's addition to the "Trisagion", and combats Anastasius's interpretation of this ancient hymn. The latter, who was Abbot of the monastery of St. Euthymius in Palestine, referred the "Trisagion" only to the Second Person of the Trinity. In his letter "Concerning the Trisagion" John Damascene contends that the hymn applies not to the Son alone, but to each Person of the Blessed Trinity. This book also contains a spirited defence of the Blessed Virgin's claim to the title of "Theotokos." Nestorius is vigorously dealt with for trying to substitute the title of "Mother of Christ" for "Mother of God". The Scriptures are discussed in the fourth book. In assigning twenty-two books to the Old Testament canon he is treating of the Hebrew, and not the Christian, Canon, as he finds it in a work of Epiphanius, "De ponderibus et mensuris". His treatment in this book of the Real Presence is especially satisfactory. The nineteenth chapter contains a powerful plea for the veneration of images.

The treatise, "Against the Jacobites", was written at the request of Peter, Metropolitan of Damascus, who imposed on him the task of reconciling to the Faith the Jacobite bishop. It is a strong polemic against the Jacobites, as the Monophysites in Syria were called. He also wrote against the Manicheans and Monothelites. The "Booklet Concerning Right Judgment" is little more than a profession of Faith, confirmed by arguments setting forth the mysteries of the Faith, especially the Trinity and the Incarnation. Though John of Damascus wrote voluminously on the Scriptures, as in the case of so much of his writing, his work bears little of the stamp of originality. His "Select Passages" (Loci Selecti), as he himself admits, are taken largely from the homilies of St. John Chrysostom and appended as commentaries to texts from the Epistles of St. Paul. The commentary on the Epistles to the Ephesians, Philippians, Colossians, and Thessalonians is taken from Cyril of Alexandria. The "Sacred Parallels" (Sacra parallela) is a kind of topical concordance, treating principally of God, man, virtues, and vices.

Under the general title of "Homilies" he wrote fourteen discourses. The sermon on the Transfiguration, which Lequien asserts was delivered in the church on Mt. Tabor, is of more than usual excellence. It is characterized by dramatic eloquence, vivid description, and a wealth of imagery. In it he discourses on his favorite topic, the twofold nature of Christ, quotes the classic text of Scripture in testimony of the primacy of Peter, and witnesses the Catholic doctrine of sacramental Penance. In his sermon on Holy Saturday he descants on the Easter duty and on the Real Presence. The Annunciation is the text of a sermon, now extant only in a Latin version of an Arabic text, in which he attributes various blessings to the intercession of the Blessed Virgin. The second of his three sermons on the Assumption is especially notable for its detailed account of the translation of the body of the Blessed Virgin into heaven, an account, he avers, that is based on the most reliable and ancient tradition. Both Liddledale and Neale regard John of Damascus as the prince of Greek hymnodists. His hymns are contained in the "Carmina" of the Lequien edition. The "canons" on the Nativity, Epiphany, and Pentecost are written in iambic trimeters. Three of his hymns have become widely known and admired in their English version — "Those eternal bowers", "Come ye faithful raise the strain", and "Tis the Day of Resurrection". The most famous of the "canons" is that on Easter. It is a song of triumph and thanksgiving — the "Te Deum" of the Greek Church. It is a traditional opinion, lately controverted, that John Damascene composed the "Octoëchos", which contains the liturgical hymns used by the Greek Church in its Sunday services. Gerbet, in his "History of Sacred Music", credits him with doing for the East what Gregory the Great accomplished for the West — substitution of notes and other musical characters for the letters of the alphabet to indicate musical quantities. It is certain he adapted choral music to the purposes of the Liturgy.

Among the several works that are dubiously attributed to John Damascene the most important is the romance entitled "Barlaam and Josaphat". Throughout the Middle Ages it enjoyed the widest popularity in all languages. It is not regarded as authentic by Lequien, and the discovery of a Syriac version of the "Apology of Aristides" shows that what amounts to sixteen printed pages of it was taken directly from Aristides. The panegyric of St. Barbara, while accepted as genuine by Lequien, is rejected by many others. The treatise entitled "Concerning those who have died in the Faith" is rejected as spurious by Francisco Suárez, Bellarmine, and Lequien, not only on account of its doctrinal discrepancies, but for its fabulous character as well. The first Greek edition of any of the works of John Damascene was that of the "Exact Exposition of the Orthodox Faith" brought out at Verona (1531) under the auspices of John Matthew Gibertus, Bishop of Verona. Another Greek edition of the same work was published at Moldavia (1715) by John Epnesinus. It was also printed in a Latin edition at Paris (1507), by James Faber. Henry Gravius, O.P., published a Latin edition at Cologne (1546) which contained the following works: "Dialectic", "Elementary and Dogmatic Instruction", "Concerning the two Wills and Operations", and "Concerning Heresy". A Greek-Latin edition with an introduction by Mark Hopper made its appearance at Basle (1548). A similar edition, but much more complete was published at the same place in 1575. Another Latin edition, constituting a partial collection of the author's works is that by Michael Lequien,O.P., published at Paris (1712) and Venice (1748). To the reprint of this edition, P.G., XCIV-XCVI (Paris, 1864), Migne has added a supplement of works attributed by some to the authorship of John Damascene.

About this page APA citation. O'Connor, J.B. (1910). St. John Damascene. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved March 27, 2023 from New Advent: http://www.newadvent.org/cathen/08459b.htm

MLA citation. O'Connor, John Bonaventure. "St. John Damascene." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 27 Mar. 2023 .

newadvent.org

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Daniel 13:1-9. 15-17, 19-30, 33-62

The Two Corrupt Elders
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[1] There was a man living in Babylon whose name was Joakim. [2] And he took a wife named Susanna, the daughter of Hillkiah, a very beautiful woman and one who feared the Lord. [3] Her parents were righteous, and had taught their daughter according to the law of Moses. [4] Joakim was very rich, and had a spacious garden adjoining his house; and, the Jews used to come to him because he was the most honored of them all.

[5] In that year two elders from the people, were appointed as judges. Concerning them the Lord had said: “Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people.” [6] These men were frequently at Joakim’s house, and all who had suits at law came to them.

[7] When the people departed at noon, Susanna would go into her husband’s garden to walk. [8] The two elders used to see her every day, going in and walking about, and they began to desire her. [9] And they perverted their minds and turned away their eyes from looking to Heaven or remembering righteous judgments.

Susanna Condemned to Death
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[15] Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was very hot. [16] And no one was there except the two elders, who had hid themselves and were watching her. [17] She said to her maids, “Bring, me oil and ointments, and shut the garden doors so that I may bathe."

[19] When the maids had gone out, the two elders rose and ran to her, and said: [20] “Look, the garden doors are shut, no one sees us, and we are in love with you; so give your consent, and lie with us. [21] If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away?"

[22] Susanna sighed deeply, and said, “I am hemmed in on every side. For if I do this thing, it is death for me; and if I do not, I shall not escape your hands. [23] I choose not to do it and to fall into your hands, rather than to sin in the sight of the Lord.”

[24] Then Susanna cried out with a loud voice, and the two elders shouted against her. [25] And one of them ran and opened the garden doors. [26] When the household servants heard the shouting in the garden, they rushed in at the side door to see what had happened to her. [27] And when the elders told their tale, the servants were greatly ashamed for nothing like this had ever been said about Susanna.

[28] The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death. [29] They said before the people, “Send for Susanna, the daughter of Hilkiah, who is the wife of Joakim.” [30] So they sent for her. And she came, with her parents, her children, and all her kindred.

[33] But her family and friends and all who saw her wept.

[34] Then the two elders stood up in the midst of the people, and laid their hands upon her head. [35] And she, weeping, looked up toward heaven, for her heart trusted in the Lord. [36] The elders said, “As we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids. [37] Then a young man, who had been hidden, came to her and lay with her. [38] We were in a corner of the garden and when we saw this wickedness we ran to them. [39] We saw them embracing, but we could not hold the man, for he was too strong for us, and he opened the doors and dashed out. [40] So we seized this woman and asked her who the young man was, but she would not tell us. These things we testify.”

[41] The assembly believed them because they were elders of the people and judges; and they condemned her to death.

[42] Then Susanna cried out with a loud voice, and said, “O eternal God, who dost discern what is secret, who art aware of all things before they come to be.” [43] Thou knowest that these men have borne false witness against me. And now I am to die! Yet I have done none of the things that they have wickedly invented against me!”

[44] The Lord heard her cry.

Daniel Intervenes
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[45] And as she was being led away to be put to death, God aroused the holy spirit of a young lad named Daniel; [46] and he cried with a loud voice, “I am innocent of the blood of this woman.”

[47] All the people turned to him, and said, “What is this that you have said?” [48] Taking his stand in the midst of them, he said, “Are you such fools, you Sons of Israel? Have you condemned a daughter of Israel without examination and without learning the facts? [49] Return to the place of judgment. For these men have borne false witness against her.”

[50] Then all the people returned in haste. And the elders said to him, “Come, sit among us and inform us, for God has given you that right.” [51] And Daniel said to them, “Separate them far from each other, and I will examine them.”

[52] When they were separated from each other, be summoned one of them and said to him, “You old relic of wicked days, your sins have now come home, which you have committed in the past, [53] pronouncing unjust judgments, condemning the innocent and letting the guilty go free, though the Lord said, “Do not put to death an innocent and righteous person” [54] Now then, if you really saw her, tell me this: Under what tree did you see them being intimate with each other?” He answered, “Under a mastic tree." [55] And Daniel said, “Very well! You have lied against your own head for the angel of God has received the sentence from God and will immediately cut you in two.”

[56] Then he put him aside, and commanded them to bring the other. And he said to him, “You offspring of Canaan and not of Judah, beauty has deceived you and lust has perverted your heart. [57] This is how you both have been dealing with the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not endure your wickedness. [58] Now then, tell me: "Under what tree did you catch them being intimate with each other?” He answered, “Under an evergreen oak.” [59] And Daniel said to him, “Very well! You also have lied against your own head, for the angel of God is waiting with his sword to saw you in two, that he may destroy you both.”

[60} Then all the assembly shouted loudly and blessed God, who saves those who hope in him. [61] And they rose against the two elders for out of their own mouths Daniel had convicted them of bearing false witness; [62] and they did to them as they had wickedly planned to do to their neighbor; acting in accordance with the law of Moses, they put them to death. Thus innocent blood was saved that day.

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Commentary:

13:1-14:42. These chapters which, as we have said, are to be found only in the Greek manuscripts, form an end-piece to the book of Daniel that has been passed down to the Church. It fits in with the rest of the book because it, too, has Daniel as the main protagonist; but here he is not an interpreter of dreams or a seer of visions: he is a judge raised up by God to save the innocent (chap. 13), a wise man who shows how ridiculous it is to worship idols, as pagans do (chap. 14). Taken together, these two chapters set at the end of the book show that life goes on and that God ensures that justice is done, and that he exposes idols for what they are.

13:1-64. The episode of Daniel in the lions’ den, and this story of Susanna, with its well-drawn characters and scenarios, are the two most popular passages in the book of Daniel. The Susanna story is set in a Jewish community, and it forms an independent narrative; it probably existed on its own originally, independent of the other stories in the book. The version of Theodotion puts it at the start of the book, to act as an introduction to Daniel, whose name in fact means “God is my judge”. There are notable differences between the Septuagint and the Theodotion texts, in the latter, the emphasis is put on Susanna's innocence, in the former, it is on the wickedness of the two elders. Throughout the book of Daniel we have been shown that Daniel knows the secrets about the End, in the story of Susanna we see that he can read men’s hearts and judge accordingly.

Some Fathers of the Church read this story as an allegory. St Hippolytus, for example, writes: "Susanna suffered at the hands of the elders what we still suffer today from the kings Of Babylon. Susanna is a figure of the Church; Joakim, of Christ. The garden beside their house is an image of the dwelling-place of the faithful, who are planted like fruitful trees in the Church. Babylon is the power of this world. The two elders stand for the two enemies of the Church--the Jews and the pagans. The words, [they] "were judges, who were supposed to govern the people", mean that they handed down unjust sentences against the just” ("Commentarium In Danielem", 1, 15).

13:1-14: This passage describes the context of the story--a well-to-do Jewish family, all God-fearing people. Susanna could be taken as a symbol of Israel. And then there two wicked judges, who are supposed to give people leadership. These two elders may have some link with the two false prophets who committed adultery and who are denounced in Jeremiah 29:21-23. The point is clearly made that what leads them astray is lust. A work attributed to St John Chrysostom comments on this passage: “If no passion undermines and corrupts it, the soul will remain clean and unstained. But if he does not guard his eyes, and looks at whatever he wants around him in the world, [...] the poison of desire will enter through a man’s sight and strike to the bottom of his heart; and he who once a sober and modest man will be overwhelmed by a whirlwind of passions” ("De Susanna", col. 591).

13:15-44. The dramatic tension reaches its climax with the sentence passed on Susanna. Faced with the dilemma of saving her life by sinning against the Lord, or dying by staying faithful to her husband and to God, Susanna opts for the second course of action. She is a model for the the people in the trials they have to endure. She cannot prove her innocence to the people, but she can certainly assert it to God, who knows all hidden things; and then she waits (v. 42). “How often does the trickery of those moved by envy and intrigue force many noble Christians. into the same corner? They are offered only one choice--offend God or ruin their reputation. The only acceptable and upright solution is, at the same time, highly painful. Yet they must decide: ‘Let me rather fall into your power through no act of mine, than commit sin in the Lord’s sight’ (St Josemaria Escriva, "Christ Is Passing By", 68).

13:45-64. Nothing can be hidden from God (“He is a great eye, ever watchful: nothing that happens in the world can be hidden from him”: St Hippolytus, "Commentarium In Danielem", 1, 33) and his judgments are just and true. Here he acts by rousing the spirit of prophecy (here called “the holy spirit”) in Daniel, who as a young man is very different to the elders. Daniel criticizes the people for being taken in so easily by the elders, and he convinces them to reopen the case. He tries to discover the truth, without being overawed by the seniority of the two judges. He uses a simple trick to divine the truth. All come to see that Susanna is a virtuous woman, true to her husband. She thus becomes a symbol of Israel’s faithfulness to her God. In the earlier part of the book Daniel was esteemed by foreign kings; now the text shows that his own people, too, hold him in high regard. This is a further reason for accepting the revelations made through him.

From: John 8:1-11

Different Opinions About Jesus (Continuation)
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[1] But Jesus went to the Mount of Olives.

The Adulterous Woman
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[2] Early in the morning He came again to the temple; all the people came to Him, and He sat down and taught them. [3] The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst [4] they said to Him, "Teacher, this woman has been caught in the act of adultery. [5] Now in the law Moses commanded us to stone such. What do you say about her?" [6] This they said to test Him, that they might have some charge to bring against Him. Jesus bent down and wrote with His finger on the ground. [7] And as they continued to ask Him, He stood up and said to them, "Let him who is without sin among you be the first to throw a stone at her." [8] And once more He bent down and wrote with His finger on the ground. [9] But when they heard it, they went away, one by one, beginning with the eldest, and Jesus was left alone with the woman standing before Him. [10] Jesus looked up and said to her, "Woman, where are they? Has no one condemned you?" [11] She said, "No one, Lord." And Jesus said, "Neither do I condemn you; go, and do not sin again."

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Commentary:

1-11. This passage is absent from many ancient codexes, but it was in the Vulgate when the Magisterium, at the Council of Trent, defined the canon of Sacred Scripture. Therefore, the Church regards it as canonical and inspired, and has used it and continues to use it in the liturgy. It is also included in the New Vulgate, in the same position as it occupied before.

St. Augustine said that the reason doubts were raised about the passage was that it showed Jesus to be so merciful that some rigorists thought it would lead to a relaxation of moral rules--and therefore many copyists suppressed it from their manuscripts (cf. "De Coniugiis Adulterinis", 2, 6).

In commenting on the episode of the woman caught in adultery Fray Luis de Granada gives these general considerations on the mercy of Christ: "Your feelings, your deeds and your words should be akin to these, if you desire to be a beautiful likeness of the Lord. And therefore the Apostle is not content with telling us to be merciful; he tells us, as God's sons, to put on `the bowels of mercy' (cf. Colossians 3:12). Imagine, then, what the world would be like if everyone arrayed themselves in this way.

"All this is said to help us understand to some degree the great abundance of the goodness and compassion of our Savior, which shine forth so clearly in these actions of His, for [...] in this life we cannot know God in Himself; we can know Him only through His actions. [...] But it should also be pointed out that we should never act in such a way in view of God's mercy, that we forget about His justice; nor should we attend to His justice forgetting about His mercy; for hope should have in it an element of fear, and fear an element of hope" ("Life of Jesus Christ", 13, 4).

1. We know that on a number of occasions our Lord withdrew to the Mount of Olives to pray (cf. John 18:2; Luke 22:39). This place was to the east of Jerusalem; the Kidron Valley (cf. John 18:1) divided it from the hill on which the temple was built. It had from ancient times been a place of prayer: David went there to adore God during the difficult period when Absalom was in revolt (2 Samuel 15:32), and there the prophet Ezekiel contemplated the glory of Yahweh entering the temple (Ezekiel 43:1-4). At the foot of the hill there was a garden, called Gethsemane or "the place of the oil-press", an enclosed plot containing a plantation of olive trees. Christian tradition has treated this place with great respect and has maintained it as a place of prayer. Towards the end of the fourth century a church was built there, on whose remains the present church was built. There are still some ancient olive trees growing there which could well derive from those of our Lord's time.

6. The question put by the scribes and Pharisees has a catch: our Lord had often shown understanding to people they considered sinners; they come to Him now with this case to see if He will be equally indulgent--which will allow them to accuse Him of infringing a very clear precept of the Law (cf. Leviticus 20:10).

7. Jesus' reply refers to the way stoning was carried out: those who witnessed the crime had to throw the first stones, and then others joined in, to erase the slur on the people which the crime implied (cf. Deuteronomy 17:7). The question put to Jesus was couched in legal terms; He raises it to the moral plane (the basis and justification of the legal plane), appealing to the people's conscience. He does not violate the law, St. Augustine says, and at the same time He does not want to lose what He is seeking--for He has come to save that which was lost: "His answer is so full of justice, gentleness and truth. [...] O true answer of Wisdom. You have heard: Keep the Law, let the woman be stoned. But how can sinners keep the Law and punish this woman? Let each of them look inside himself and enter the tribunal of his heart and conscience; there he will discover that he is a sinner. Let this woman be punished, but not by sinners; let the Law be applied, but not by its transgressors" (St. Augustine, "In Ioann. Evang.", 33, 5).

11. "The two of them were left on their own, the wretched woman and Mercy. But the Lord, having smitten them with the dart of justice, does not even deign to watch them go but turns His gaze away from them and once more writes on the ground with His finger. But when the woman was left alone and they had all gone, He lifted up His eyes to the woman. We have already heard the voice of justice; let us now hear the voice of gentleness. I think that the woman was the more terrified when she heard the Lord say, `Let him who is without sin among you be the first to throw a stone at her,' [...] fearing now that she would be punished by Him, in whom no sin could be found. But He, who had driven away her adversaries with the tongue of justice, now looking at her with the eyes of gentleness asks her, `Has no one condemned you?' She replies, `No one, Lord.' And He says, `Neither do I condemn you; I who perhaps you feared would punish you, because in Me you have found no sin.' Lord, can it be that You favor sinners? Assuredly not. See what follows" `Go and sin no more.' Therefore the Lord also condemned sin, but not the woman' (St. Augustine, "In Ioann. Evang.", 33, 5-6).

Jesus, who is the Just One, does not condemn the woman; whereas these people are sinners, yet they pass sentence of death. God's infinite mercy should move us always to have compassion on those who commit sins, because we ourselves are sinners and in need of God's forgiveness.

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Readings at Mass

Susannah and the elders

'Let the one among you who has not sinned be the first to throw a stone'

Christian Art

Catena Aurea by St. Thomas Aguinas

John CHAP. 8

St. John Damascene