John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 3
16.	For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting.	Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret : ut omnis qui credit in eum, non pereat, sed habeat vitam æternam.	ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
17.	For God sent not his Son into the world, to judge the world, but that the world may be saved by him.	Non enim misit Deus Filium suum in mundum, ut judicet mundum, sed ut salvetur mundus per ipsum.	ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου
18.	He that believeth in him is not judged. But he that doth not believe, is already judged: because he believeth not in the name of the only begotten Son of God.	Qui credit in eum, non judicatur ; qui autem non credit, jam judicatus est : quia non credit in nomine unigeniti Filii Dei.	ο πιστευων εις αυτον ου κρινεται ο δε μη πιστευων ηδη κεκριται οτι μη πεπιστευκεν εις το ονομα του μονογενους υιου του θεου
19.	And this is the judgment: because the light is come into the world, and men loved darkness rather than the light: for their works were evil.	Hoc est autem judicium : quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem : erant enim eorum mala opera.	αυτη δε εστιν η κρισις οτι το φως εληλυθεν εις τον κοσμον και ηγαπησαν οι ανθρωποι μαλλον το σκοτος η το φως ην γαρ πονηρα αυτων τα εργα
20.	For every one that doth evil hateth the light, and cometh not to the light, that his works may not be reproved.	Omnis enim qui male agit, odit lucem, et non venit ad lucem, ut non arguantur opera ejus :	πας γαρ ο φαυλα πρασσων μισει το φως και ουκ ερχεται προς το φως ινα μη ελεγχθη τα εργα αυτου
21.	But he that doth truth, cometh to the light, that his works may be made manifest, because they are done in God.	qui autem facit veritatem, venit ad lucem, ut manifestentur opera ejus, quia in Deo sunt facta.	ο δε ποιων την αληθειαν ερχεται προς το φως ινα φανερωθη αυτου τα εργα οτι εν θεω εστιν ειργασμενα

16. For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.
17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18. He that believes in him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God.

CHRYS. Having said, Even so must the Son of man be lifted up, alluding to His death; lest His hearer should be cast down by His words, forming some human notion of Him, and thinking of His death as an evil, He corrects this by saying, that He who was given up to death was the Son of God, and that His death would be the source of life eternal; So God loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life; as if He said, Marvel not that I must be lifted up, that you may be saved: for so it seems good to the Father, who has so loved you, that He has given His Son to suffer for ungrateful and careless servants. The text, God so loved the world, shows intensity of love. For great indeed and infinite is the distance between the two. He who is without end, or beginning of existence, Infinite Greatness, loved those who were of earth and ashes, creatures laden with sins innumerable. And the act which springs from the love is equally indicative of its vastness. For God gave not a servant, or an Angel, or an Archangel, but His Son. Again, had He had many sons, and given one, this would have been a very great gift; but now He has given His Only Begotten Son.

HILARY; If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Sonship, birth, truth: no creation, no adoption, no lie: here is the test of love and charity, that God sent His own and only begotten Son to save the world.

THEOPHYL As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now conversely what belongs to man, he assigns to God the Word. The Son of God was impassible; but being one in respect of person with man who was passable, the Son is said to be given up to death, inasmuch as He truly suffered, not in His own nature, but in His own flesh. From this death follows an exceeding great and incomprehensible benefit: viz. that whosoever believes in Him should not perish, but have everlasting life. The Old Testament promised to those who obey obeyed it, length of days: the Gospel promises life eternal, and imperishable.

BEDE; Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believes in Him, &c. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him.

ALCUIN. Truly through the Son of God shall the world have life; for no other cause came He into the world, except to save the world. God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

AUG. For why is He called the Savior of the world, but because He saves the world? The physician, so far as his will is concerned, heals the sick. If the sick despises or will not observe the directions of the physician, he destroys himself.

CHRYS. Because however He says this, slothful men in the multitude of their sins, and excess of carelessness, abuse God's mercy, and say, There is no hell, no punishment; God remits us all our sins. But let us remember, that there are two advents of Christ; one past, the other to come. The former was, not to judge but to pardon us: the latter will be, not to pardon but to judge us. It is of the former that He says, I have not come to judge the world. Because He is merciful, instead of judgment, He grants an internal remission of all sins by baptism; and even after baptism opens to us the door of repentance, which had He not done all had been lost; for all have sinned, and come short of the glory of God. Afterwards, however, there follows something about the punishment of unbelievers, to warn us against flattering ourselves that we can sin with impunity. Of the unbeliever He says, 'he is judged already.' - But first He says, He that believes in Him is not judged. He who believes, He says, not who inquires. But what if his life be impure? Paul very strongly declares that such are not believers: They confess, he says, that they know God, but in works deny Him. That is to say, Such will not be judged for their belief, but will receive a heavy punishment for their works, though unbelief will not be charged against them.

ALCUIN. He who believes in Him, and cleaves to Him as a member to the head, will not be condemned.

AUG. What did you expect Him to say of him who believed not, except that he is condemned. Yet mark His words: He that believes not is condemned already. The Judgment has not appeared, but it is already given. For the Lord knows who are His; who are awaiting the crown, and who the fire.

CHRYS. Or the meaning is, that disbelief itself is the punishment of the impenitent: inasmuch as that is to be without light, and to be without light is of itself the greatest punishment. Or He is announcing what is to be. Though a murderer be not yet sentenced by the Judge, still his crime has already condemned him. In like manner he who believes not, is dead, even as Adam, on the day that he ate of the tree, died.

GREG. Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believes not is condemned already. For the day of judgment does not try those who for unbelief are already banished from the sight of a discerning judge, are under sentence of damnation; but those, who retaining the profession of faith, have no works to show suitable to that profession. For those who have not kept even the sacraments of faith, do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence, and are not thought worthy of being convicted by the rebuke of Him whom they had despised Again; For an earthly sovereign, in the government of his state, has a different rule of punishment, in the case of the disaffected subject, and the foreign rebel. In the former case he consults the civil law; but against the enemy he proceeds at once to war, and repays his malice with the punishment it deserves, without regard to law, inasmuch as he who never submitted to law, has no claim to suffer by the law.

ALCUIN. He then gives the reason why he who believes not is condemned, viz. because he believes not in the name of the only begotten Son of God. For in this name alone is there salvation. God has not many sons who can save; He by whom He saves is the Only Begotten.

AUG. Where then do we place baptized children? Amongst those who believe? This is acquired for them by the virtue of the Sacrament, and the pledges of the sponsors. And by this same rule we reckon those who are not baptized, among those who believe not.

19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20. For every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved.
21. But he that does truth comes to the light, that his deeds may be made manifest, that they are wrought in God.

ALCUIN. Here is the reason why men believed not, and why they are justly condemned; This is the condemnation, that light is come into the world.

CHRYS. As if He said, So far from their having sought for it, or labored to find it, light itself has come to them, and they have refused to admit it; Men loved darkness rather than light, Thus He leaves them no excuse. He came to rescue them from darkness, and bring them to light; who can pity him who does not choose to approach the light when it comes unto him?

BEDE; He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.

CHRYS. Then because it seemed incredible that man should prefer light to darkness, he gives the reason of the infatuation, viz. that their deeds were evil. And indeed had He come to Judgment, there had been some reason for not receiving Him; for he who is conscious of his crimes, naturally avoids the judge. But criminals are glad to meet one who brings them pardon. And therefore it might have been expected that men conscious of their sins would have gone to meet Christ, as many indeed did; for the publicans and sinners came and sat down with Jesus. But the greater part being too cowardly to undergo the toils of virtue for righteousness' sake, persisted in their wickedness to the last; of whom our Lord says, Every one that does evil, hates the light. He speaks of those who choose to remain in their wickedness.

ALCUIN. Every one that does evil, hates the light; i.e. he who is resolved to sin, who delights in sin, hates the light, which detects his sin.

AUG. Because they dislike being deceived, and like to deceive, they love light for discovering herself, and hate her for discovering them. Wherefore it shall be their punishment, that she shall manifest them against their will, and herself not be manifest unto them. They love the brightness of truth, they hate her discrimination; and therefore it follows, Neither comes to the light, that his deeds should be reproved.

CHRYS. No one reproves a Pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness all must condemn. If there are any Gentiles whose life is good, I know them not. But are there not Gentiles? it may be asked. For do not tell me of the naturally amiable and honest; this is not virtue. But show me one who has strong passions, and lives with wisdom. You cannot. For if the announcement of a kingdom, and the threats of hell, and other inducements, hardly keep men virtuous which they are so, such calls will hardly rouse them to the attainment of virtue in the first instance. Pagans, if they do produce any thing which looks well, do it for vain-glory's sake, and will therefore at the same time, if they can escape notice, gratify their evil desires as well. And what profit is a man's sobriety and decency of conduct, if he is the slave of vain-glory? The slave of vain-glory is no less a sinner than a fornicator; nay, sins even oftener, and more grievously. However, even supposing there are some few Gentiles of good lives, the exceptions so rare do not affect my argument.

BEDE; Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny.

But he that does truth comets to the light, that his deeds may be made manifest, that they are wrought in God. CHRYS. He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shows that no one will leave a false religion for the true faith, till he first resolve to follow a right course of life.

AUG. He calls the works of him who comes to the light, wrought in God; meaning that his justification is attributable not to his own merits) but to God's grace.

AUG. But if God has discovered all men's works to be evil, how is it that any have done the truth, and come to the light, i.e. to Christ? Now what He said is, that they loved darkness rather than light; He lays the stress upon that. Many have loved their sins, many have confessed them. God accuses your sins; if you accuse them too, you are joined to God. You must hate your own work, and love the work of God in you. The beginning of good works, is the confession of evil works, and then you does the truth: not soothing, not flattering yourself. And you are come to the light, because this very sin in you, which displeases you, would not displease you, did not God shine upon you, and His truth show it to you. And let those even who have sinned only by word or thought, or who have only exceeded in things allowable, do the truth, by making confession, and come to the light by performing good works. For little sins, if suffered to accumulate, become mortal. Little drops swell the river: little grains of sand become an heap, which presses and weighs down. The sea coming in by little and little, unless it be pumped out, sinks the vessel. And what is to pump out, but by good works, mourning, fasting, giving and forgiving, to provide against our sins overwhelming us?

Catena Aurea John 3

Passion (Greverade) Altarpiece (central panel)

Hans Memling

1491
Oil on wood, 205 x 150 cm
Museum für Kunst- und Kulturgedichte, Lübeck

Information: Sts. Basilissa and Anastasia

Feast Day: April 15

Interactive Saints for Kids

Blessed Damien of Molokai

Feast Day: April 15
Born: 1840 :: Died: 1889

Joseph "Jeff" de Veuster was the son of Belgian farmers. He and his brother, Pamphile, grew to be strong and healthy young lads working on the family farm. Everybody liked Jeff because he was good-natured and generous.

When they were old enough, both brothers became missionaries and joined the congregation of the Sacred Hearts. These missionaries were responsible for the Catholic faith on the Hawaiian Islands. Jeff chose the name "Damien."

More missionaries were needed in the kingdom of Hawaii. In 1863, a group of Sacred Hearts priests and brothers were chosen to go. Pamphile, Damien's brother, was selected. But just before the departure date, Pamphile had typhoid fever and he had to give up his dream of being a missionary.

Brother Damien, still studying to become a priest, asked if he could take Pamphile's place. The father general agreed to let Damien go instead. He went home to his family for a loving farewell. Then he took the ship from Belgium to Hawaii, a journey of eighteen weeks.

Damien finished his studies and was ordained a priest in Hawaii. He spent eight years among the people of three districts, traveling on horseback and by canoe. The people loved this tall, generous priest. He used the little money he could raise to build chapels. He and volunteer parishioners built the chapels themselves.

But the most incredible part of Damien's life was about to begin. The bishop asked for a volunteer priest to go to the island of Molokai. Just the name of this place struck the people with fear and dread. They knew that the part of the island called Kalawao was the "living graveyard" of people dying of leprosy.

There was so much that people did not know about leprosy and they were so frightened they too would get the disease, that lepers were mostly left alone to take care of themselves. It was a hopeless situation. There was no priest, nobody to keep law and order on Molokai and no health-care facilities.

The Hawaiian government sent some food and medical supplies, but it was not enough for the people there. And there was no system to make sure everybody on Molokai received what was distributed.

Father Damien went to Molokai. Faced with the poverty, corruption and despair, even Damien was shocked. But he made up his mind that for him there was no turning back. The people desperately needed help.

He went to Honolulu to deal with the health authorities. They told him that he could not travel back and forth to Molokai or he could spread the disease. Actually they didn't want him on Molokai because he was creating too many problems for them.

So Damien had to make a choice: if he went back to Molokai, he could never leave. The health authorities didn't know Damien. He chose to stay on Molokai.

He worked hard for eighteen years and with the help of the lepers and generous volunteers, Molokai was transformed. The word Molokai took on a whole different meaning. It became an island of Christian love.

Damien organized burial details and funeral services, so that death might have some dignity. He taught the people how to grow crops and feed themselves better. He organized a choir, and got persons to sing who had not sung in years. He gave them medical attention.

There was already a small chapel on the island but it soon proved too small. So with the help of patients he built a larger one, which soon overflowed every Sunday. Father Damien in the end became a leper himself. He died on April 15, 1889, at the age of forty-nine and was buried there. He was proclaimed "blessed" by Pope John Paul II in 1994.

Reflection: Blessed Damien showed amazing courage and generosity, even giving up his life for others. As a Christian, how do I show love and support to those around me?

CATHOLIC ALMANAC

Wednesday, April 15

Liturgical Color: White

On this day in 1905, Pope St. Pius X issued
the encyclical Acerbo Nimis (On Teaching
Christian Doctrine). He asked "How can we
hope to have a people with sound morals if
Christian doctrine has not been imparted to
them in due time?"

Catholic Culture

Daily Readings for:April 15, 2015
(Readings on USCCB website)

Collect: As we recall year by year the mysteries by which, through the restoration of its original dignity, human nature has received the hope of rising again, we earnestly beseech your mercy, Lord, that what we celebrate in faith we may possess in unending love. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Fisherman's Chowder

o Herb Salad Dressing

o Iberian Bean Chowder

ACTIVITIES

o Mastering a Temper

PRAYERS

o Novena to St. Bernadette

· Easter: April 15th

· Wednesday of the Second Week of Easter

Old Calendar: Ss. Basilissa and Anastasia (Hist)

Historically today is the feast of Sts. Basilissa and Anastasia, two noble women who were disciples of the apostles Sts. Peter and Paul at Rome, and were beheaded by order of Nero, as the Roman and Greek Martyrologies testify.

Sts. Basilissa and Anastasia
The Holy Women Martyrs Basilissa and Anastasia lived in Rome and were converted to Christianity by the holy Apostles Peter and Paul. They devoted themselves to the service of the Lord.

When Emperor Nero persecuted the Christians and gave them over to torture and execution, Ss. Basilissa and Anastasia took the bodies of the holy apostles and gave them a reverent burial. Rumors of this reached Nero, and he ordered that Ss. Basilissa and Anastasia be locked up in the prison. The women were subjected to cruel tortures: were scourged with whips, had their skin scraped with hooks, and were burned with fire. However, the holy martyrs remained unyielding, and bravely confessed their faith in Christ the Savior.

By Nero’s command, they were beheaded with the sword in 68.

Excerpted from Orthodox Church in America (www.oca.org)

St Paternus
St. Paternus was born at Poitiers, about the year 482. His father, Patranus, with the consent of his wife, went into Ireland, where he ended his days in holy solitude. Paternus, fired by his example, embraced a monastic life in the abbey of Marnes. After some time, burning with a desire of attaining to the perfection of Christian virtue, he passed over to Wales, and in Cardiganshire founded a monastery called Llan-patern-vaur, or the church of the great Paternus.

He made a visit to his father in Ireland, but being called back to his monastery of Marnes, he soon after retired with St. Scubilion, a monk of that house, and embraced an austere anchoretical life in the forests of Scicy, in the diocese of Coutances, near the sea, having first obtained leave of the bishop and of the lord of the place. This desert, which was then of great extent, but which has been since gradually gained upon by the sea, was anciently in great request among the Druids. St. Paternus converted to the faith the idolaters of that and many neighboring parts, as far as Bayeux, and prevailed upon them to demolish a pagan temple in this desert, which was held in great veneration by the ancient Gauls.

In his old age he was consecrated Bishop of Avranches by Germanus, Bishop of Rouen. Some false brethren having created a division of opinion among the bishops of the province with respect to St. Paternus, he preferred retiring rather than to afford any ground for dissension, and, after governing his diocese for thirteen years, he withdrew to a solitude in France, and there ended his days about the year 550.

Excerpted from Lives of the Saints, by Alban Butler, Benziger Bros. ed. [1894]

The Word Among Us

Meditation: Acts 5:17-26

2nd Week of Easter

Go and take your place in the temple area, and tell the people everything about this life. (Acts 5:20)

Was there ever a time when you felt trapped inside a “prison” of illness, emotional distress, or weak faith? Waking up every morning, it felt as if there were a dark cloud over your head or a ball and chain dragging you down. Now, remember the day that you woke up feeling better or the moment that your situation was resolved. What a sense of release! You couldn’t wait to move forward with your life, relieved of those restraints!

If you had the choice, would you willingly go back into that prison? This was precisely what the apostles did in today’s first reading. An angel of God released them from their prison cell then told them to go right back to the Temple area and tell people about their life in Christ—the very thing that got them into prison in the first place. And they did! They couldn’t keep quiet about the Lord, so they trusted that God would take care of them.

Today’s Responsorial Psalm tells us why the apostles were so committed to proclaiming the gospel in the face of arrest and imprisonment. “I will bless the Lord at all times,” the psalmist says, “his praise shall be ever in my mouth.” But why? So that “the lowly will hear me and be glad” (Psalm 34:2, 3). The apostles’ witness and their courage inspired everyone in the Church in Jerusalem to stay faithful to the Lord. It also was instrumental in bringing more people to conversion. They blessed the Lord so that his blessings could overflow to other people!

The same is true for us. Our testimony of how God has worked in our lives can hearten our brothers and sisters who may be struggling. Likewise, their stories can help us. It’s always good, when feeling hemmed in, to be reminded that our horizons are a lot bigger than we think! What’s more, the witness of our joy and peace in every situation, no matter how easy and challenging, can motivate the people around us to turn to the Lord and experience him themselves.

So keep on blessing the Lord! Who knows how many people you will help lead to freedom?

“Thank you, Jesus, for having rescued me! Help me to keep your praise always on my lips and in my heart.”

Psalm 34:2-9; John 3:16-21

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for April 15, 2015:

(Reader’s Tip) It’s important to remember your priorities in your marriage. Never sweat the small things that may get on your nerves about your spouse.

Regnum Christi

Children of the Light

U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

April 15, 2015. Wednesday of the Second Week of Easter

By Father Steven Reilly, LC

John 3:16-21

For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him. Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

Introductory Prayer: Lord, you know my needs better than I do. I turn to your Spirit to teach me what to ask for in this prayer. I want to fulfill your holy will over my life. I love you, Lord, and I place all my hope in you.

Petition: Lord, increase my faith in the power of the Resurrection.

1. God Loves the World: The tsunami that struck the Indian Ocean countries in 2004 and the earthquake in Haiti in 2010 provoked many people to question God’s goodness. How could he, if he is good, have permitted such a catastrophe? But what does our faith teach us? That God loves the world, so much that he sent his only Son. Evil in the world is real and present, and such massive casualties show that nature herself cooperates with the power of death. But that power is being broken. The first decisive blow to the chain that binds the world was Christ’s death on the cross. The execution of Our Lord was the greatest act of moral evil history can ever see, but through God’s power, it has become the source of eternal life for us all, as we now celebrate in this Easter season. Through the power of the Resurrection, we are journeying towards the ultimate defeat of suffering and death.

2. Sin Is the Worst Evil: The physical evil brought by a natural disaster is terrible. But sin is worse. This Gospel reading reminds us of souls who consciously choose evil. The irony is that people make this choice pursuing some form of self-fulfillment. Instead of fulfillment, they encounter the emptiness of a life that carries with it the burden of self-imposed condemnation. They live in darkness as opposed to the light. If we knew someone who freely chose to live in a darkened cave, we would think that person nothing short of insane. But where are the dark patches in our own lives?

3. Christ Leads Us Towards the Light: Christ’s body had been physically destroyed through the evil decisions and cruelty of men. When the risen Lord appeared to the apostles in the Upper Room, his new life of glory pointed in a new direction, and they were flooded with the vision of where we are heading. Through our life in the Church, we are heading to a renewal of all things in Christ, in which death will be no more, and where every tear will be wiped away. The physical evil of natural disasters and the moral evil of sin may try to challenge our faith. But they are the last gasps of a defeated enemy. Let us take heart! We are headed to the light, where Christ is King and Lord of all.

Conversation with Christ: Lord, I long to live in the light. Banish from my soul all darkness of sin or disbelief. At times I struggle to see the pattern of your divine plan. But through my faith, I know that you are love and mercy and you are guiding us towards the light that will never end.

Resolution: I will renew my spiritual vision of the world by frequently lifting my mind up to God during the day.

Homily of the Day

April 14, 2015

Christian Community

The first reading speaks of “life in the Christian Community.” When one reads these passages, one can’t help but feel like the reading is describing an idyllic situation where every person is looking after everyone else, doesn’t it?

Wouldn’t it be a nice change to live in a world where the ‘good of the many’ outweigh the ‘good of one,’ or the self?

So what does the first reading talk about? It talks about how we, as Christians, should treat and look out for each other’s welfare at all times. Life would be more pleasant if people, all people, treat each other with more kindness, compassion and selflessness? If people care more about others just a little more than they care for themselves and for their own well-being — the world would be a much better place indeed. But since the world is not as kind as all that — the best that any one of us can do is to be the first to be kind, to be compassionate and to be more selfless in any situation… and then go from there.

Let us pray for a kinder world so that one day hopefully, we can have a world that will epitomize a ‘Christian Community.’

Day 105 - Explanation of the Parable

Today's Reading: Mark 4:10-20

10 And when he was alone, those who were about him with the Twelve asked him concerning the parables. 11 And he said to them, "To you has been given the secret of the kingdom of God, but for those outside everything is in parables; 12 so that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven." 13 And he said to them, "Do you not understand this parable? How then will you understand all the parables? 14 The sower sows the word. 15 And these are the ones along the path, where the word is sown; when they hear, Satan immediately comes and takes away the word which is sown in them. 16 And these in like manner are the ones sown upon rocky ground, who, when they hear the word, immediately receive it with joy; 17 and they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. 18 And others are the ones sown among thorns; they are those who hear the word, 19 but the cares of the world, and the delight in riches, and the desire for other things, enter in and choke the word, and it proves unfruitful. 20 But those that were sown upon the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold."

Today's Commentary:

To you has been given: Jesus explains his parables to the inner circle of disciples. By instructing them privately, he prepares them for their future role as teachers and stewards of God's mysteries (16:15, 20; 1 Cor 4:1).

According to Vatican II (Dei Verbum, 7), Jesus ensures the transmission of his truth to every age by the Holy Spirit, who guides the Church through the teaching and apostolic succession of bishops (Jn 14:26; 16:13; 2 Tim 2:2) (CCC 888-90). 44:12 see but not perceive: A paraphrase of Is 6:9-10. Isaiah was commissioned by the Lord to file a covenant lawsuit against Jerusalem in the eighth century B.C. It was a time when wickedness and injustice were flourishing in Israel despite Yahweh's repeated attempts to reform the people (Is 5:1-30). As a result of persistent rebellion, Israel became blind and deaf to the warnings of the prophets. Isaiah's mission was a dreadful one of preaching judgment upon his wayward generation until destruction and exile would overtake all but a holy remnant of the people (Is 6:13). Jesus likewise addresses a crooked generation and preaches a message that reaches a remnant of Israel but leaves the rest hardened and unresponsive (Jn 12:37-43; Acts 28:23-28).

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All Issues > Volume 31, Issue 3

<< Wednesday, April 15, 2015 >>

Acts 5:17-26
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Psalm 34:2-9

John 3:16-21
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ETERNAL DARKROOM

"The judgment of condemnation is this: the Light came into the world, but men loved darkness rather than light because their deeds were wicked." —John 3:19

Darkness is the absence of light. You can make a dark room light by turning on a flashlight. However, you can't make a light room dark by turning on a "flashdark." By definition, no one can invent a machine that shines darkness which overpowers light. You can only make a room dark by extinguishing the source of the light.

Jesus came to the world as its Light (Jn 12:46). However, men hated the light of Christ because they preferred evil lifestyles (Jn 3:19). Since they couldn't overcome the Light (Jn 1:5), they extinguished Jesus by crucifying Him.

Alleluia! Jesus has risen! "The Light shines on in darkness" and can no longer be extinguished (Jn 1:5). So now the only way for men to find the darkness they crave is to erect a place to exclude the Light. Photographers do this by building a darkroom to develop their film. Those committed to a lifestyle of sin build their darkroom by erecting walls to exclude Jesus, the Light (Jn 8:12).

If you make the final, irreversible decision to separate yourself from Jesus the Light, there's a place "of definitive self-exclusion from" God (Catechism, 1033). It's called hell. In hell, you are safe forever from being bothered by the light (see Lk 16:26). Sadly, the eternal fire (Mk 9:48), demonic harassments, and ruthless punishments of hell won't bother you much at all compared to the pain of eternal separation from God and His love (see Catechism, 1035). Therefore, repent now! Accept Jesus, Who came to save you, not to condemn you (Jn 3:16-17). Live in His Light.

Prayer: Jesus, apart from You, I can do nothing (Jn 15:5). Protect me from myself. "Draw me" always to You (Sg 1:4; Jn 12:32).

Promise: "I will bless the Lord at all times." —Ps 34:2

Praise: When Robert began reading the Catechism, he learned the Word of God and deepened his relationship with Jesus.

A typical example of the kind of unwanted worthless mass of tissue that is destroyed thousands of times each day in killing centers across America.

Pray to end abortion in America! It works!