From: 1 John 3:1-2
We are Children of God
[1] See what love the Father has given us, that we should be called
children of God; and so we are. The reason why the world does not know
us is that it did not know him. [2] Beloved, we are God's children now;
it does not yet appear what we shall be, but we know that when he
appears we shall be like him, for we shall see him as he is.
Commentary:
1-24. This entire chapter shows how moved the Apostle is when he
contemplates the marvelous gift of divine filiation. The Holy Spirit,
who is the author of all Sacred Scripture, has desired John to pass on
to us this unique revelation: we are children of God (v. 1).
It is not easy to divide the chapter into sections, because the style
is very cyclic and colloquial and includes many repetitions and further
thoughts which make for great vividness and freshness. However, we can
distinguish an opening proclamation of the central message (vv. 1-2)
and emphasis on two requirements of divine filiation--rejection of sin
in any shape or form (vv. 3-10), and brotherly love lived to the full
(vv. 11-24).
1. "We should be called children of God": the original Hebrew
expression, which reads "we are called...", is also used by our Lord in
the Beatitudes (cf. Mt 5:9): "to be called" means the same as "to be
called by God"; and in the language of the Bible, when God gives
someone a name he is not simply conferring a title but is causing the
thing that the name indicates (cf., e.g., Gen 17:5), for the word of
God is efficacious, it does what it says it will do. Hence St John's
adding: "and so we are".
Therefore, it is not just a matter of a metaphorical title, or a legal
fiction, or adoption human-style: divine filiation is an essential
feature of a Christian's life, a marvelous fact whereby God
gratuitously gives men a strictly supernatural dignity, an intimacy
with God whereby they are "domestici Dei", "members of the household of
God" (Eph 2:19). This explains the tone of amazement and joy with which
St John passes on this revelation.
This sense of divine filiation is one of the central points in the
spirituality of Opus Dei. Its founder wrote: "We do not exist in order
to pursue just any happiness. We have been called to penetrate the
intimacy of God's own life, to know and love God the Father, God the
Son, and God the Holy Spirit, and to love also--in that same love of
the one God in three divine Persons--the angels and all men.
"This is the great boldness of the Christian faith--to proclaim the
value and dignity of human nature and to affirm that we have been
created to obtain the dignity of children of God, through the grace
that raises us up to a supernatural level. An incredible boldness it
would be, were it not founded on the promise of salvation given us by
God the Father, confirmed by the blood of Christ, and reaffirmed and
made possible by the constant action of the Holy Spirit" ("Christ Is
Passing By", 133).
"The world does not know us, (because) it did not know him": these
words are reminiscent of our Lord's at the Last Supper: "the hour is
coming when whoever kills you will think he is offering service to God.
And they will do this because they have not known the Father, nor me"
(Jn 16:2-3). Divine filiation brings with it communion and a mysterious
identification between Christ and the Christian.
2. The indescribable gift of divine filiation, which the world does not
know (v. 1), is not fully experienced by Christians, because the seeds
of divine life which it contains will only reach their full growth in
eternal life, when we see him "as he is", "face to face" (1 Cor 13:12);
"this is eternal life, that they know thee the only true God, and Jesus
Christ whom thou hast sent" (Jn 17:3). In that direct sight of God as
he is, and of all things in God, the life of grace and divine filiation
achieve their full growth. Man is not naturally able to see God face to
face; he needs to be enlightened by a special light, which is given the
technical theological name of "lumen gloriae", light of glory. This
does not allow him to "take in" all God (no created thing could do
that), but it does allow him to look at God directly.
Commenting on this verse, the "St Pius V Catechism" explains that
"beatitude consists of two things--that we shall behold God such as he
is in his own nature and substance; and that we ourselves shall become,
as it were, gods. For those who enjoy God while they retain their own
nature, assume a certain admirable and almost divine form, so as to
seem gods rather than men" (I, 13, 7).
"When he appears": two interpretations are possible, given that in
Greek the verb has no subject: "when (what we shall be) is revealed we
shall be as he is"; or, as the New Vulgate translates it, "when he
(Christ) is revealed we will be like him (Christ)". The second
interpretation is the more likely.
Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.
From: John 10:11-18
The Good Shepherd (Continuation)
(Jesus said to the Pharisees,) [11] "I am the good shepherd. The good
shepherd lays down his life for the sheep. [12] He who is a hireling
and not a shepherd, whose own the sheep are not, sees the wolf coming
and leaves the sheep and flees; and the wolf snatches them and scatters
them. [13] He flees because he is a hireling and cares nothing for the
sheep. [14] I am the good shepherd; I know my own and my own know me,
[15] as the Father knows Me and I know the Father; and I lay down My
life for My sheep. [16] And I have other sheep that are not of this
fold; I must bring them also, and they will heed My voice. So there
shall be one flock, one shepherd. [17] For this reason the Father
loves Me, because I lay down My life, that I may take it again. [18] No
one takes it from Me, but I lay it down of My own accord. I have power
to lay it down, and I have power to take it again; this charge I have
received from My Father."
Commentary:
11-15. "The good shepherd lays down his life for his sheep": "Here",
says St. John Chrysostom, "He is speaking of His passion, making it
clear this would take place for the salvation of the world and that He
would go to it freely and willingly" ("Hom. on St. John", 59, 3). Our
Lord spoke further about giving abundant pasture; now He speaks about
giving His very life: "He did what He said He would do", St. Gregory
comments; "He gave His life for His sheep, and He gave His body and
blood in the Sacrament to nourish with His flesh the sheep He had
redeemed" ("In Evangelia Homilae", 14, "ad loc."). Hired men, on the
other hand, run away if there is any danger, leaving the flock at risk.
"Who is the hireling? He who sees the wolf coming and flees. The man
who seeks his own glory, not the glory of Christ; the man who does not
dare reprove sinners. You are the hireling; you have seen the wolf
coming and have fled [...] because you held your peace; and you held
your peace, because you were afraid" (St. Augustine, "In Ioann Evang.",
46, 8).
"Let them remember that their priestly ministry [...] is--in a special
way--'ordered' to the great solicitude of the Good Shepherd, solicitude
for the salvation of every human being. And this we must all remember:
that it is not lawful for any one of us to deserve the name of
'hireling', that is to say, the name of one 'to whom the sheep do not
belong', one who, 'since he is not the shepherd and the sheep do not
belong to him, abandons the sheep and runs away as soon as he sees the
wolf coming, and then the wolf attacks and scatters the sheep; this is
because he is only a hired man and has no concern for the sheep.' The
solicitude of every good shepherd is that all people 'may have life and
have it to the full', so that none of them may be lost but should have
eternal life. Let us endeavor to make this solicitude penetrate deeply
into our souls; let us strive to live it. May it characterize our
personality, and be at the foundation of our priestly identity" ([Pope]
John Paul II, "Letter to Priests", 8 April 1979).
The Good Shepherd knows each of His sheep and calls it by name. This
touching simile seems to be an exhortation to future pastors of the
Church, as St. Peter will later on explain: "Tend the flock that is
your charge, not for shameful gain but eagerly, not as domineering over
those in your charge but being examples to the flock" (1 Peter 5:2).
"The holiness of Christ's Spouse has always been shown--as it can be
seen today--by the abundance of good shepherds. But our Christian
faith, which teaches us to be simple, does not bid us to be
simple-minded. There are hirelings who keep silent, and there are
hirelings who speak with words which are not those of Christ. That is
why, if the Lord allows us to be left in the dark even in little
things, if we feel that our faith is not firm, we should go to the good
shepherd. He enters by the door as of right. He gives his life for
others and wants to be in word and behavior a soul in love. He may be
a sinner too, but he trusts always in Christ's forgiveness and mercy"
([St] J. Escriva, "Christ Is Passing By", 34).
16. "One flock, one shepherd": Christ's mission extends to everyone
even though His own preaching is addressed, in the first instance, to
the sheep of the house of Israel, as He Himself revealed to the
Canaanite woman (cf. Matthew 15:24), and even though He sent the
Apostles on their first mission (cf. Matthew 10:6) to preach to the
people of Israel. Now, however, foreseeing the fruits of His
redemptive death (verse 15), He reveals that these will be applied to
"other sheep, that are not of this fold", that is, Israel, and, after
the Resurrection, He does send the Apostles to all nations (cf. Matthew
28:19), to preach the Gospel to all creation (cf. Matthew 16:15),
beginning in Jerusalem and extending to all Judea, Samaria and the ends
of the earth (cf. Acts 1:8). This fulfills the ancient promises about
the rule of the Messiah covering the whole world (cf. Psalm 2:7; Isaiah
2:2-6; 66:17-19). The universal scope of salvation caused St. Paul to
exclaim: "Remember that at one time you...were...separated from Christ,
alienated from the commonwealth of Israel, and strangers to the
covenants of promise, having no hope and without God in the world. But
now in Christ Jesus you who once were far off have been brought near in
the blood of Christ" (Ephesians 2:11-13; cf. Galatians 3:27-28; Romans
3:22).
The unity of the Church is to be found under one visible head, for "it
was to the Apostolic College alone, of which Peter is the head, that we
believe that our Lord entrusted all the blessings of the New Covenant,
in order to establish on earth the one body of Christ into which all
those should be fully incorporated who belong in any way to the people
of God" (Vatican II, "Unitatis Redintegratio", 3). It is a Catholic's
constant yearning that everyone should come to the true Church, "God's
one flock, which like a standard lifted high for the nations to see,
ministers the Gospel of peace to all mankind, as it makes it pilgrim
way in hope towards its goal, the fatherland above" ("ibid.", 2).
17-18. Jesus shows that of His own free will He will give Himself up to
death for the sake of the flock (cf. John 6:51). Having been given
supreme authority, Christ is free to offer Himself as a sacrifice of
expiation, and He voluntarily accepts His Father's commandment, in an
act of perfect obedience. "We will never fully understand Jesus'
freedom. It is immense, infinite, as is His love. But the priceless
treasure of His generous holocaust should move us to ask, 'Why, Lord,
have you granted me this privilege which I can use to follow in Your
footsteps, but also to offend You?' Thus we come to appreciate that
freedom is used properly when it is directed towards the good; and that
it is misused when men are forgetful and turn away from the Love of
loves" ([St] J. Escriva, "Friends of God", 26).
Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.