Information: St. Richard
| Feast Day: | April 3 |
| Born: | 1197 at Droitwich, Worcestershire, England |
| Died: | 3 April 1253 at Dover, England |
| Canonized: | 1262 by Pope Urban IV |
| Major Shrine: | Chichester Cathedral |
| Patron of: | coachmen |
Posted on 04/02/2011 10:17:40 PM PDT by Salvation
April 3, 2011
Fourth Sunday of Lent
Reading 1
Responsorial Psalm
Reading 2
Gospel
Reading 1
The LORD said to Samuel:
“Fill your horn with oil, and be on your way.
I am sending you to Jesse of Bethlehem,
for I have chosen my king from among his sons.”
As Jesse and his sons came to the sacrifice,
Samuel looked at Eliab and thought,
“Surely the LORD’s anointed is here before him.”
But the LORD said to Samuel:
“Do not judge from his appearance or from his lofty stature,
because I have rejected him.
Not as man sees does God see,
because man sees the appearance
but the LORD looks into the heart.”
In the same way Jesse presented seven sons before Samuel,
but Samuel said to Jesse,
“The LORD has not chosen any one of these.”
Then Samuel asked Jesse,
“Are these all the sons you have?”
Jesse replied,
“There is still the youngest, who is tending the sheep.”
Samuel said to Jesse,
“Send for him;
we will not begin the sacrificial banquet until he arrives here.”
Jesse sent and had the young man brought to them.
He was ruddy, a youth handsome to behold
and making a splendid appearance.
The LORD said,
“There—anoint him, for this is the one!”
Then Samuel, with the horn of oil in hand,
anointed David in the presence of his brothers;
and from that day on, the spirit of the LORD rushed upon David.
R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
Brothers and sisters:
You were once darkness,
but now you are light in the Lord.
Live as children of light,
for light produces every kind of goodness
and righteousness and truth.
Try to learn what is pleasing to the Lord.
Take no part in the fruitless works of darkness;
rather expose them, for it is shameful even to mention
the things done by them in secret;
but everything exposed by the light becomes visible,
for everything that becomes visible is light.
Therefore, it says:
“Awake, O sleeper,
and arise from the dead,
and Christ will give you light.”
As Jesus passed by he saw a man blind from birth.
His disciples asked him,
“Rabbi, who sinned, this man or his parents,
that he was born blind?”
Jesus answered,
“Neither he nor his parents sinned;
it is so that the works of God might be made visible through him.
We have to do the works of the one who sent me while it is day.
Night is coming when no one can work.
While I am in the world, I am the light of the world.”
When he had said this, he spat on the ground
and made clay with the saliva,
and smeared the clay on his eyes,
and said to him,
“Go wash in the Pool of Siloam” —which means Sent—.
So he went and washed, and came back able to see.
His neighbors and those who had seen him earlier as a beggar said,
“Isn’t this the one who used to sit and beg?”
Some said, “It is, “
but others said, “No, he just looks like him.”
He said, “I am.”
So they said to him, “How were your eyes opened?”
He replied,
“The man called Jesus made clay and anointed my eyes
and told me, ‘Go to Siloam and wash.’
So I went there and washed and was able to see.”
And they said to him, “Where is he?”
He said, “I don’t know.”
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
“He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said,
“This man is not from God,
because he does not keep the sabbath.”
But others said,
“How can a sinful man do such signs?”
And there was a division among them.
So they said to the blind man again,
“What do you have to say about him,
since he opened your eyes?”
He said, “He is a prophet.”
Now the Jews did not believe
that he had been blind and gained his sight
until they summoned the parents of the one who had gained his sight.
They asked them,
“Is this your son, who you say was born blind?
How does he now see?”
His parents answered and said,
“We know that this is our son and that he was born blind.
We do not know how he sees now,
nor do we know who opened his eyes.
Ask him, he is of age;
he can speak for himself.”
His parents said this because they were afraid
of the Jews, for the Jews had already agreed
that if anyone acknowledged him as the Christ,
he would be expelled from the synagogue.
For this reason his parents said,
“He is of age; question him.”
So a second time they called the man who had been blind
and said to him, “Give God the praise!
We know that this man is a sinner.”
He replied,
“If he is a sinner, I do not know.
One thing I do know is that I was blind and now I see.”
So they said to him,
“What did he do to you?
How did he open your eyes?”
He answered them,
“I told you already and you did not listen.
Why do you want to hear it again?
Do you want to become his disciples, too?”
They ridiculed him and said,
“You are that man’s disciple;
we are disciples of Moses!
We know that God spoke to Moses,
but we do not know where this one is from.”
The man answered and said to them,
“This is what is so amazing,
that you do not know where he is from, yet he opened my eyes.
We know that God does not listen to sinners,
but if one is devout and does his will, he listens to him.
It is unheard of that anyone ever opened the eyes of a person born blind.
If this man were not from God,
he would not be able to do anything.”
They answered and said to him,
“You were born totally in sin,
and are you trying to teach us?”
Then they threw him out.
When Jesus heard that they had thrown him out,
he found him and said, "Do you believe in the Son of Man?"
He answered and said,
“Who is he, sir, that I may believe in him?”
Jesus said to him,
“You have seen him,
the one speaking with you is he.”
He said,
“I do believe, Lord,” and he worshiped him.
Then Jesus said,
“I came into this world for judgment,
so that those who do not see might see,
and those who do see might become blind.”
Some of the Pharisees who were with him heard this
and said to him, “Surely we are not also blind, are we?”
Jesus said to them,
“If you were blind, you would have no sin;
but now you are saying, ‘We see,’ so your sin remains.
or
As Jesus passed by he saw a man blind from birth.
He spat on the ground and made clay with the saliva,
and smeared the clay on his eyes,
and said to him,
“Go wash in the Pool of Siloam” — which means Sent —.
So he went and washed, and came back able to see.
His neighbors and those who had seen him earlier as a beggar said,
“Isn’t this the one who used to sit and beg?”
Some said, “It is, “
but others said, “No, he just looks like him.”
He said, “I am.”
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
“He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said,
“This man is not from God,
because he does not keep the sabbath.”
But others said,
“How can a sinful man do such signs?”
And there was a division among them.
So they said to the blind man again,
“What do you have to say about him,
since he opened your eyes?”
He said, “He is a prophet.”
They answered and said to him,
“You were born totally in sin,
and are you trying to teach us?”
Then they threw him out.
When Jesus heard that they had thrown him out,
he found him and said, “Do you believe in the Son of Man?”
He answered and said,
“Who is he, sir, that I may believe in him?”
Jesus said to him,
“You have seen him, and
the one speaking with you is he.”
He said,
“I do believe, Lord,” and he worshiped him.
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| Feast Day: | April 3 |
| Born: | 1197 at Droitwich, Worcestershire, England |
| Died: | 3 April 1253 at Dover, England |
| Canonized: | 1262 by Pope Urban IV |
| Major Shrine: | Chichester Cathedral |
| Patron of: | coachmen |
He worked so hard that his grateful brother wanted to give the farms to him, but Richard would not accept them. He also chose not to marry because he wanted to go to college and get a good education. He knew that because he had very little money, he would have to work hard to pay for his education.
Richard went to Oxford University and when he finished his studies, he was given an important position at the university as Chancellor of Oxford. Later he became the Legal advisor of St. Edmund Rich and Saint Boniface of Savoy, the archbishops of Canterbury.
When St. Edmund died, St. Richard attended the Dominican House of Studies in France. There he was ordained a priest. Then he was made the bishop of Chichester, England, and that is why he is called Richard of Chichester.
King Henry III wanted his friend to be bishop and refused to let Richard in his own cathedral. The king also threatened the people of Chichester with punishment if they offered Richard hospitality. But some brave people helped him anyway, like one of the priests of Chichester, Father Simon of Tarring. The two men became great friends.
When the pope threatened to excommunicate the king, he stopped interfering and left Richard alone. As bishop, St. Richard did his duties well. He was always gentle and kind with the people. Once in a while, he had to be stern. He was brave and told people when they were doing wrong and were not sorry.
St. Richard became ill, and God let him know the exact place and time when he would die, in advance. His friends, including Father Simon of Tarring, were at his bedside. He died at Dover in England at the age of fifty-five in 1253.
Miracles and cures took place at his shrine in Chichester. He is shown in pictures as a bishop, with a chalice on its side at his feet because he once dropped the chalice during a Mass and nothing spilled from it.
Lætare Sunday
Rejoice, O Jerusalem...
The Fourth Sunday of Lent is called Lætare (Rejoice) Sunday, from the first words of the liturgy [Introit] above. Since it is in the middle of Lent, like Gaudete Sunday midway through Advent, Lætare reminds us of the Event we look forward to at the end of the penitential season. As on Gaudete Sunday, rose-colored vestments may replace violet, symbolizing, the Church's joy in anticipation of the Resurrection.
In England, this Sunday is known as Mothering Sunday, a custom that arose during the Middle Ages, because the Epistle for the day said, "But Jerusalem which is above, is free, which is the mother of us all" [Galatians 4:26]. The Church is "Jerusalem which is above."
On Lætare Sunday people went to Church where they were baptized (their mother church); and visited their own mothers, as well, often bringing gifts of flowers and simnel cakes (so-called because they were made with fine white flour, or simila.) There are many different recipes for this cake, but all are fruit-cakes covered with almond paste. Mothering Sunday reminds us of the American Mother's Day, although the latter is a holiday honoring mothers which was originated in the early twentieth-century, and though similar, it is unrelated to the Lenten tradition of Mothering Sunday.
Even if we don't celebrate this day as Mothering Sunday (or maybe just don't like fruitcake!) it would be appropriate, on the "Rejoice" Sunday, to have a special treat for the Sunday meal in honor of our Mother, the Church.
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Pope Benedict XVI Message for Lent 2010 (Feb 15 = Ash Monday & Feb 17 = Ash Wednesday)
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary
By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Ghost (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
Psalm 109:8
"Let his days be few; and let another take his place of leadership."
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ACT OF ADORATION
I adore Thee, 0 Jesus, true God and true Man, here present in the Holy Eucharist, humbly kneeling before Thee and united in spirit with all the faithful on earth and all the blessed in heaven. In deepest gratitude for so great a blessing, I love Thee, my Jesus, with my whole heart, for Thou art all perfect and all worthy of love.
Give me grace nevermore in any way to offend Thee, and grant that I, being refreshed by Thy Eucharistic presence here on earth, may be found worthy to come to the enjoyment with Mary of Thine eternal and everblessed presence in heaven. Amen.
FAITH IN THE EUCHARIST
O my God, I firmly believe that Thou art really and corporally present in the Blessed Sacrament of the altar. I adore Thee here present from the very depths of my heart, and I worship Thy sacred presence with all possible humility. O my soul, what joy to have Jesus Christ always with us, and to be able to speak to Him, heart to heart, with all confidence. Grant, O Lord, that I, having adored Thy divine Majesty here on earth in this wonderful Sacrament, may be able to adore it eternally in Heaven. Amen.
PETITION
Believing that Thou, my God, hast in any way revealed to us--grieving for all my sins, offenses and negligences--hoping in Thee, O Lord, who wilt never let me be confounded--thanking Thee for this supreme gift, and for all the gifts of Thy goodness--loving Thee, above all in this sacrament of Thy love--adoring Thee in this deepest mystery of Thy condescension: I lay before Thee all the wounds and wants of my poor soul, and ask for all that I need and desire. But I need only Thyself, O Lord; I desire none but Thee--Thy grace, and the grace to use well Thy graces, the possession of Thee by grace in this life, and the possession of Thee forever in the eternal kingdom of Thy glory.
FOR THE PEACE OF CHRIST
O most sacred, most loving heart of Jesus, Thou art concealed in the Holy Eucharist, and Thou beatest for us still. Now as then Thou sayest, "With desire I have desired." I worship Thee, then, with all my best love and awe, with my fervent affection, with my most subdued, most resolved will. O make my heart beat with Thy heart. Purify it of all that is earthly, all that is proud and sensual, all that is hard and cruel, of all perversity, of all disorder, of all deadness. So fill it with Thee, that neither the events of the day nor the circumstances of the time may have power to ruffle it; but that in Thy love and Thy fear it may have peace. --Cardinal Newman
ACT OF LOVE
I believe Thou art present in the Blessed Sacrament, O Jesus. I love Thee and desire Thee. Come into my heart. I embrace Thee, O never leave me. I beseech Thee, O Lord Jesus, may the burning and most sweet power of Thy love absorb my mind, that I may die through love of Thy love, who wast graciously pleased to die through love of my love. --St. Francis of Assisi
ACT OF REPARATION
Saint Margaret Mary Alacoque, well known in connection with devotion to the Sacred Herat of Jesus, led the way in making reparation to Jesus in the Blessed Sacrament for the coldness and ingratitude of men. This prayer of hers can become our own as we attempt to make amends for our own and others' neglect of the great Sacrament of His love, the Eucharist.
O kind and merciful savior, from my heart I earnestly desire to return Thee love for love. My greatest sorrow is that Thou art not loved by men, and, in particular, that my own heart is so cold, so selfish, so ungrateful. Keenly aware of my own weakness and poverty, I trust that Thy own grace will enable me to offer Thee an act of pure love. And I wish to offer Thee this act of love in reparation for the coldness and neglect that are shown to Thee in the sacrament of Thy love by Thy creatures. O Jesus, my supreme good, I love Thee, not for the sake of the reward which Thou hast promised to those who love Thee, but purely for Thyself. I love Thee above all things that can be loved, above all pleasures, and above myself and all that is not Thee, promising in the presence of heaven and earth that I will live and die purely and simply in Thy holy love, and that if to love Thee thus I must endure persecution and suffering I am completely satisfied, and I will ever say with Saint Paul: Nothing "will be able to separate us from the love of God." 0 Jesus, supreme master of all hearts, I love Thee, I adore Thee, I praise Thee, I thank Thee, because I am now all Thine own. Rule over me, and transform my soul into the likeness of Thyself, so that it may bless and glorify Thee forever in the abode of the saints.
--Saint Margaret Mary Alacoque
OFFERING
My Lord, I offer Thee myself in turn as a sacrifice of thanksgiving. Thou hast died for me, and I in turn make myself over to Thee. I am not my own. Thou hast bought me; I will by my own act and deed complete the purchase. My wish is to be separated from everything of this world; to cleanse myself simply from sin; to put away from me even what is innocent, if used for its own sake, and not for Thine. I put away reputation and honor, and influence, and power, for my praise and strength shall be in Thee. Enable me to carry out what I profess. Amen. --Cardinal Newman
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
The best, the surest , and the most effective way of establishing everlasting peace on the face of the earth is through the great power of perpetual adoration of the Blessed Sacrament." -- Pope John Paul II
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Missionary Intention: That missionaries, with the proclamation of the Gospel and their witness of life, may bring Christ to all those who do not yet know Him.
From: 1 Sm 16:1b, 6-7, 10-13a
David is Anointed
[6] When they came, he looked on Eliab and thought, “Surely the Lord’s anoin-
ted is before him.” [7] But the Lord said to Samuel, “Do not look on his appea-
rance or on the height of his stature because I have rejected him; for the Lord
sees not as man sees; man looks on the outward appearance, but the Lord
looks on the heart.”
[10] And Jesse made seven of his sons pass before Samuel. And Samuel said
to Jesse, “The Lord has not chosen these.” [11] And Samuel said to Jesse,
“Are all your sons here?” And he said, “There remains yet the youngest, but be-
hold, he is keeping the sheep.” And Samuel said to Jesse, “Send and fetch him;
for we will not sit down till he comes here.” [12] And he sent, and brought him in.
Now he was ruddy, and had beautiful eyes, and was handsome. And the Lord
said, “Arise, anoint him; for this is he.” [13a] Then Samuel took the horn of oil,
and anointed him in the midst of his brothers; and the Spirit of the Lord came
mightily upon David from that day forward.
*********************************************************************************************
Commentary:
16:1-31:13. This, the last section of 1 Samuel, begins with an account of Samu-
el’s anointing of David, in a private, familial setting, is reminiscent of Saul’s anoin-
ting, which was also done in secret (cf. 10:1-16). The narrative emphasizes that
David does not in any way merit his election: he is a nobody, from a family of no
importance: no genealogy is provided, apart from the name of Jesse, his father
(v. 5); he is the youngest of his brothers (vv. 11-12) and, like the rest of his family,
he works as a shepherd: he doesn’t come from a noble or military or priestly fa-
mily. He could have no claim to be anointed king.
God’s gratuitous choice of this shepherd boy gives deep, religious meaning to his
reception by Saul (16:14-23) and by the people, when he later kills Goliath (17:55
-18:5). David’s qualities and feats would not have been enough to advance him,
had not God first singled him out. David is a type of those who in the Christian dis-
pensation are called to offices in the Church: what matters is not background, per-
sonal qualities or material resources but the realization that one is called by God.
Also, one needs to bear in mind that “man looks on the outward appearance, but
the Lord looks on the heart” (v. 7); from this derives the requirement to live and
act in keeping with the call one is given. “For by his power to know himself in the
depths of his being he rises above the whole universe of mere objects. When he
is drawn to think about his real self, he turns to those deep recesses of his being
where God who probes the heart awaits him, and where he himself decides his
own destiny in the sight of God” (Vatican II, “Gaudium Et Spes”, 14).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Ephesians 5:8-14
Walking in the Light
[14] Therefore it is said, “Awake, 0 sleeper, and arise from the dead, and Christ
shall give you light.”
*********************************************************************************************
Commentary:
8-9. In contrast to the Christian’s previous situation, which St Paul describes as
“darkness”, he now goes on to speak about the proper course for a believer, for
someone enlightened by faith. The Christian is in a different position from that of
a pagan; he knows our Lord Jesus Christ and he has a new way of thinking: he
is a “child of light”, because Christ has given him insight into the criteria which
should govern his behavior. In his new life, he should be light; he has been reborn
to be the “light of the world” (cf. Mt 5:14-16; Jn 1:5; 8:12), a pursuer of all that is
good and right and true; this means that he has a new way of being and thinking
and acting, and is an example and a help to those around him. There is no room
for excuses when what is at stake is the salvation of souls to whom we could be
giving a helping hand: “Do not say, I cannot help others,” St John Chrysostom
preached; “if you are truly a Christian, it is impossible for you not to be able to
do so [...]. If we act properly, every thing else will follow as a natural conse-
quence. Christians’ light cannot be hidden, a lamp so brilliant cannot fail to be
seen” (”Hom. on Acts”, 20).
10. Created in the image and likeness of God, man is guided by reason, which
can lead him to recognize his Creator and shape his life in line with the moral
law God has impressed upon creation itself. He should always be trying to grow
in wisdom and knowledge: that is an essential feature of the human spirit. The
Second Vatican Council explained this in these terms: “The intellectual nature
of man finds at last its perfection, as it should, in wisdom, which gently draws
the human mind to look for and to love what is true and good. Filled with wisdom
man is led through visible realities to those which cannot be seen” (”Gaudium Et
Spes”, 15). If a person uses his natural intellect properly, it will bring him closer
to God; moreover, the light of faith gives one a supernatural capacity to obtain
better insight into the nature of God and his plans, and greater discernment as
to what to do to please God.
A person who is in love tries to discover what the loved one likes, in order to do
what pleases the loved one. The love of God should also lead one to prove that
love with deeds, and not leave it at the level of words. If one is to offer God ac-
tions which are pleasing to him, one needs to have a good grasp of his com-
mandments, of Christian doctrine and moral teaching. A first sign of the sinceri-
ty of a person’s love of God is the effort he makes to obtain good spiritual and
doctrinal training; that shows that he is at least making an effort in the right di-
rection.
11-13. By his word and example, a Christian sheds light on all human realities,
and thereby helps others to distinguish right from wrong. Anything that becomes
visible is “light”: that is, when things are properly identified—when good is shown
to be good, and evil exposed for what it is (charitably but unambiguously) — the
result is to dispel the confusion and moral relativism which does such harm to
society. Hence the Second Vatican Council’s exhortation to all Christians, espe-
cially lay people: “At a time when new questions are being put and when grave
errors aiming at undermining religion, the moral order and human society itself
are rampant, the Council earnestly exhorts the laity to take a more active part,
each according to his or her talents and knowledge and in fidelity to the mind of
the Church, in the explanation and defense of Christian principles and in the cor-
rect application of them to the problems of our times” (”Apostolicam Actuosita-
tem”, 6).
14. St Paul seems to be quoting from an early liturgical hymn, which depicts
Baptism as true enlightenment (cf. Heb 6:4; 10:32). By their good works — the
light of the world—Christians can help “the dead”, that is, those separated from
God by sin, to move out of darkness into the light, where they will attain through
Baptism that new life which membership of Christ brings. The Apostle is compa-
ring this situation to the luminous clarity a person obtains when he awakens from
a deep sleep, in contrast to the profound darkness experienced by one who re-
mains asleep. A sinner’s conversion is the equivalent of rising up out of the sleep
of death into a new existence, life in a new world illuminated by Christ, who pos-
sesses and radiates the glorious light of God (cf. Heb 1:3).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: John 9:1-41
The Cure of the Man Born Blind
[13] They brought to the Pharisees the man who had formerly been blind. [14]
Now it was a Sabbath day when Jesus made the clay and opened his eyes.
[15] The Pharisees again asked him how he had received his sight. And he said
to them, “He put clay on my eyes, and I washed, and I see.” [16] Some of the
Pharisees said, “This Man is not from God, for He does not keep the Sabbath.”
But others said, “How can a man who is a sinner do such things?” There was
a division among them. [17] So they again said to the blind man, “What do you
say about Him, since He has opened your eyes?” He said, “He is a prophet.”
[18] The Jews did not believe that he had been blind and had received his sight,
until they called the parents of the man who had received his sight, [19] and
asked them, “Is this your son, who you say was born blind? How then does he
now see?” [20] His parents answered, “We know that this is our son, and that
he was born blind; [21] but how he now sees we do not know, nor do we know
who opened his eyes. Ask him; he is of age, he will speak for himself.” [22]
His parents said this because they feared the Jews, for the Jews had already
agreed that if any one should confess Him to be Christ, he was to be put out
of the synagogue. [23] Therefore his parents said, “He is of age, ask him.”
The Blindness of the Jews
[35] Jesus heard that they had cast him out and having found him, He said, “Do
you believe in the Son of Man?” [36] He answered, “And who is He, Sir, that I
may believe in Him?” [37] Jesus said to him, “You have seen Him, and it is He
who speaks to you.” [38] He said, “Lord, I believe”; and he worshipped Him.
[39] Jesus said, “For judgment I came into this world, that those who do not see
may see, and that those who see may become blind.” [40] Some of the Phari-
sees near Him heard this, and they said to Him, “Are we also blind?” [41] Jesus
said to them, “If you were blind, you would have no guilt; but now that you say,
‘We see’, your guilt remains.”
*********************************************************************************************
Commentary:
2-3. The disciples’ question echoes general Jewish views on the causes of ill-
ness and of misfortunes in general: they regarded them as punishment for perso-
nal sins (cf. Job 4:7-8; 2 Maccabees 7:18), or as the sins of parents being visited
on their children (cf. Tobit 3:3).
We know through Revelation (cf. Genesis 3:16-19; Romans 5:12; etc.) that the
origin of all the misfortunes which afflict mankind is sin—Original Sin and later per-
sonal sin. However, this does not mean that each misfortune or illness has its
immediate cause in a personal sin, as if God inflicted or allowed evils to happen
in direct proportion to every sin committed. Suffering, which is so often a factor
in the life of the just man, can be a resource God sends him to cleanse him of
his imperfections, to exercise him in virtue and to unite him to the sufferings of
Christ the Redeemer, who although He was innocent, bore in Himself the punish-
ments our sins merited (cf. Isaiah 53:4; 1 Peter 2:24; 1 John 3:5). For example,
our Lady and St. Joseph and all the Saints have experienced intense suffering,
thereby sharing in the redemptive suffering of Christ.
4-5. The “day” refers to Jesus’ life on earth. Hence the urgency with which He
approaches the task of doing the will of the Father until He reaches His death,
which He compares with “night”. This “night” can also be understood as refer-
ring to the end of the world; in this passage it means that the Redemption of
men brought about by Christ needs to be continued by the Church throughout
the centuries, and also that Christians should strive to spread the Kingdom of
God.
“Time is precious, time passes, time is a phase of experiment with regard to our
decisive and definitive fate. Our future and eternal destiny depends on the proof
we give of faithfulness to our duties. Time is a gift from God; it is a question posed
by God’s love to our free and, it can be said, fateful answer. We must be sparing
of time, in order to use it well, in the intense activity of our life of work, love and
suffering. Idleness or boredom have no place in the life of a Christian! Rest, yes,
when necessary (cf. Mark 6:31), but always with a view to vigilance, which only
on the last day will open to a light on which the sun will never set” (Paul VI, “Ho-
mily”, 1 January 1976).
Jesus proclaims that He is the Light of the world because His life among men
has given us the ultimate meaning of the world, of the life of every man and eve-
ry woman, and of mankind as a whole. Without Jesus all creation is in dark-
ness, it does not understand itself, it does not know where it is going. “Only in
the mystery of the Incarnate Word does the mystery of man take on light. [...]
Through Christ and in Christ, the riddles of sorrow and death grow meaningful;
apart from His Gospel they overwhelm us” (Vatican II, “Gaudium Et Spes”, 22).
Jesus warns us—as He will do more clearly in John 12:35-36—of the need to let
ourselves be enlightened by the Light, which is He Himself (cf. John 1:9-12).
6-7. This cure is done in two stages—Jesus’ action on the eyes of the blind man,
and the man being told to go and wash in the pool of Siloam. Our Lord also used
saliva to cure a man who was deaf and dumb (cf. Mark 7:33) and another blind
man (cf. Mark 8:23). The pool of Siloam was a reservoir built by King Hezekiah
in the seventh century B.C., to supply Jerusalem with water (cf. Kings 20:20;
2 Chronicles 32:30); the prophets regarded these waters as a sign of divine favor
(cf. Isaiah 8:6; 22:11). St. John, using the broader etymology of the word Siloam,
applies it to Jesus who is the “One sent” by the Father. Our Lord works through
the medium of matter to produce effects which exceed anything matter can do.
Something similar will occur with the Sacraments: through His word He will con-
fer on material media the power of spiritually regenerating man.
Our Lord’s instruction to the blind man is reminiscent of the miracle of Naaman,
the Syrian general who was cured of leprosy when, on the instruction of the pro-
phet Elisha, he washed seven times in the waters of the Jordan (cf. 2 Kings 5:
1ff). Naaman had hesitated before obeying; whereas the blind man obeys prompt-
ly without asking questions or raising objections.
“What an example of firm faith the blind man gives us! A living, operative faith. Do
you behave like this when God commands, when so often you cannot see, when
your soul is worried and the light is gone? What power could the water possibly
contain that when the blind man’s eyes were moistened with it they were cured?
Surely some mysterious eye salve, or a precious medicine made up in the labora-
tory of some wise alchemist, would have done better? But the man believed; he
acted upon the command of God, and he returned with eyes full of light” (St. J.
Escriva, “Friends of God”, 193).
8-34. After recounting the miracle, the Evangelist reports the doubts of the man’s
friends and neighbors (verses 8-12) and inquiry made by the Pharisees: they ques-
tion the man (verses 13-17), his parents (verses 18-23), and then the man again,
whom they end up condemning and expelling from their presence (verses 24-34).
This passage is so full of detail that it looks like an eyewitness account.
The Fathers and Doctors of the Church have seen this miracle as symbolizing
the Sacrament of Baptism in which, through the medium of water, the soul is
cleansed and receives the light of faith: “He sent the man to the pool called the
pool of Siloam, to be cleansed and to be enlightened, that is, to be baptized and
receive in Baptism full enlightenment” (St. Thomas Aquinas, “Commentary on
St. John, in loc.”).
This episode also reflects the different attitudes of people to our Lord and His mi-
racles. The blind man, a straightforward person, believes in Jesus as envoy, pro-
phet (verses 17, 33) and Son of God (verses 17, 33, 38); whereas the Pharisees
persist in not wanting to see or believe, despite the clear evidence before them
(verses 24-34).
In this miracle Jesus once again reveals Himself as the light of the world. This
bears out the statement in the prologue: “The true light that enlightens every man
was coming into the world” (1-9). Not only does He give light to the eyes of the
blind man: He enlightens his soul, leading him to make an act of faith in His divi-
nity (verse 38). At the same time we can see the obvious drama of those whose
blindness darkens their minds, as our Lord said in His dialogue with Nicodemus:
“The light has come into the world, and men loved darkness rather than light, be-
cause their deeds were evil” (John 3:19).
14-16. The Pharisees bring up the same accusation as they did when the para-
lyzed man was cured beside the pool (John 5:10) and as on other occasions Je-
sus has broken the Law because He cures the sick on the Sabbath (cf. Luke 13:
16; 14:5, etc.). Christ had often taught that observance of the law of Sabbath rest
(cf. Exodus 20:8, 11; 21:13; Deuteronomy 5:14) was compatible with the duty to
do good (cf. Matthew 12:3-8; Mark 2:28; Luke 6:5). Charity, the good of others,
takes precedence over all the other commandments (cf. note on Matthew 12:3-
8). If rules are given precedence in a blind sort of way over the inescapable obliga-
tions of justice and charity, the result is fanaticism, which always goes against
the Gospel and even against right reason—as happens in this instance with the
Pharisees. Their minds are so closed that they do not want to see God’s hand
in something which simply could not be done without divine power. The dilemma
they pose themselves—is He a man of God, as His miracles imply; or a sinner,
because He does not keep the Sabbath (cf. Mark 3:23-30)? — can only arise in
people whose outlook is that of religious fanatics. Their mistaken interpretation
of how certain precepts should be kept leads them to forget the essence of the
Law — love of God and love of neighbor.
To avoid accepting Jesus’ divinity, the Pharisees reject the only possible correct
interpretation of the miracle; whereas the blind man—like all unprejudiced people
open to the truth—finds solid grounds in the miracle for confessing that Christ
works through the power of God (John 9:33): “He supported and confirmed His
preaching by miracles to arouse faith of His hearers and give them assurance,
but not to coerce them” (Vatican II, “Dignitatis Humanae”, 11).
24. “Give God the praise”: a solemn declaration, like an oath, exhorting a person
to tell the truth. But the Pharisees are not looking for the truth: they want to inti-
midate the man to get him to withdraw his statement. They try to pressurize him
by warning him: “We know this Man is a sinner”. St. Augustine comments:
“What do they mean, Give God the praise? They mean, deny what you have
received. Clearly, this is not to give God the praise, but rather to blaspheme
against God” (”In Ioann. Evang.”, 44, 11).
25-34. This interrogation shows that the miracle was so patent that not even His
enemies could deny it. Our Lord worked many miracles during His public ministry,
showing that He had complete power over everything, in other words that He was
divine.
Rationalism, basing itself on an erroneous philosophical principle, refuses to ac-
cept that God can intervene in a supernatural way in this world; it therefore de-
nies the possibility of miracles: but the Church has always taught that miracles
do happen and that they serve a purpose: “If any one shall say that miracles are
impossible, and therefore all the accounts regarding them, even those contained
in Holy Scripture, are to be dismissed as fabulous or mythical; or that miracles
can never be known with certainty, and that the divine origin of Christianity cannot
be proved by them—let him be “anathema” (Vatican I, “Dei Filius”, Chapter 3, and
Canon 4).
29. Everyone saw the miracle, but the Pharisees are so stubborn that they will
not accept the significance of the event, not even after questioning the man him-
self and his parents. “The sin of the Pharisees did not consist in not seeing God
in Christ, but in voluntarily shutting themselves up within themselves, in not let-
ting Jesus, who is the light, open their eyes” (St. J. Escriva, “Christ Is Passing
By”, 71).
As this episode proceeds, the faith of the man himself deepens. He begins by
recognizing Jesus as a prophet (verse 17) and he ends up acknowledging His
divinity (verse 35); whereas over the same course of events the authorities be-
come more and more obstinate—moving from doubt (verse 16), through the blas-
phemous assertion that Jesus is a sinner, to eventually expelling the beggar
(verse 34)—a useful warning about the danger of pride which can blind one to the
obvious.
34. After the Babylonian exile (sixth century B.C.), a Jewish custom developed
of expelling from the synagogue those who had committed certain crimes. This
took two forms—temporary expulsion for thirty days as a disciplinary measure,
and permanent expulsion, which later was often imposed on Jews who became
Christians. What is being referred to here is probably permanent expulsion,
which was what was planned (verse 22) and which is noted elsewhere in the
Gospels (cf. 12:42; 16:2; Luke 6:22).
35-38. This does not seem to have been an accidental meeting. The Pharisees
have cast the man out of the synagogue; our Lord not only receives him but helps
him make an act of faith in His divinity: “Now with the face of his heart washed
and with his conscience cleansed, he acknowledges Him to be not only the Son
of Man but Son of God” (St. Augustine, “In Ioann. Evang.”, 44, 15). This dialogue
reminds us of Jesus’ conversation with the Samaritan woman (cf. John 4:26).
39. This judgment which our Lord pronounces follows on the act of faith of the
man who has been cured, and the persistent obstinacy of the Pharisees. He has
not come to condemn the world but to save it (cf. John 3:17), but His presence
among us already involves a judgment, because each of us has to take a stand
on whether to reject or accept Jesus. Christ’s coming implies the fall of some and
the salvation of others (cf. Luke 2:34). In this sense, we will fall into one of two ca-
tegories (cf. John 3:18-21; 12:47-48): on the one hand, the humble of heart (cf
Matthew 11:25), who recognize their failings and who go to Jesus in search of for-
giveness (these will receive the light He is speaking of); on the other hand, those
who are satisfied with themselves and think that they do not need Christ or His
word (they say they see but they are blind). Thus we ourselves decide our ulti-
mate fate, depending on whether we accept or reject Jesus.
40-41. Jesus’ words sting the Pharisees, who are always looking to catch Him
out in something He says. They realize that He is referring to them and they ask
Him, “Are we also blind?” Jesus’ answer is quite clear: they can see but they do
not want to: therefore they are unworthy. “If you realized you were blind, if you ad-
mitted you were blind and ran to the physician, you would have no sin, for I have
come to take away sin; but because you say that you can see, you remain in
your blindness” (St. Augustine, “In Ioann. Evang.”, 45, 17).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
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