Memorial of Saint Athanasius, Bishop and Doctor of the Church

Reading 1 Acts 9:31-42

The Church throughout all Judea, Galilee, and Samaria
was at peace.
She was being built up and walked in the fear of the Lord,
and with the consolation of the Holy Spirit she grew in numbers.

As Peter was passing through every region,
he went down to the holy ones living in Lydda.
There he found a man named Aeneas,
who had been confined to bed for eight years, for he was paralyzed.
Peter said to him,
“Aeneas, Jesus Christ heals you. Get up and make your bed.”
He got up at once.
And all the inhabitants of Lydda and Sharon saw him,
and they turned to the Lord.

Now in Joppa there was a disciple named Tabitha
(which translated is Dorcas).
She was completely occupied with good deeds and almsgiving.
Now during those days she fell sick and died,
so after washing her, they laid her out in a room upstairs.
Since Lydda was near Joppa,
the disciples, hearing that Peter was there,
sent two men to him with the request,
“Please come to us without delay.”
So Peter got up and went with them.
When he arrived, they took him to the room upstairs
where all the widows came to him weeping
and showing him the tunics and cloaks
that Dorcas had made while she was with them.
Peter sent them all out and knelt down and prayed.
Then he turned to her body and said, “Tabitha, rise up.”
She opened her eyes, saw Peter, and sat up.
He gave her his hand and raised her up,
and when he had called the holy ones and the widows,
he presented her alive.
This became known all over Joppa,
and many came to believe in the Lord.

Responsorial Psalm 116:12-13, 14-15, 16-17

R. (12) How shall I make a return to the Lord for all the good he has done for me?
or:
R. Alleluia.
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD
R. How shall I make a return to the Lord for all the good he has done for me?
or:
R. Alleluia.
My vows to the LORD I will pay
in the presence of all his people.
Precious in the eyes of the LORD
is the death of his faithful ones.
R. How shall I make a return to the Lord for all the good he has done for me?
or:
R. Alleluia.
O LORD, I am your servant;
I am your servant, the son of your handmaid;
you have loosed my bonds.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
R. How shall I make a return to the Lord for all the good he has done for me?
or:
R. Alleluia.

Alleluia Jn 6:63c, 68c

R. Alleluia, alleluia.
Your words, Lord, are Spirit and life;
you have the words of everlasting life.
R. Alleluia, alleluia.

Gospel Jn 6:60-69

Many of the disciples of Jesus who were listening said,
“This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this,
he said to them, “Does this shock you?
What if you were to see the Son of Man ascending to where he was before?
It is the Spirit that gives life, while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”
Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said, “For this reason I have told you that no one can come to me
unless it is granted him by my Father.”

As a result of this,
many of his disciples returned to their former way of life
and no longer walked with him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”

For the readings of the Memorial of Saint Athanasius, please go here.

From: Acts 9:31-42

The Growth of the Church

[31] So the Church throughout all Judea and Galilee and Samaria had peace and was built up; and walking in the fear of the Lord and in the comfort of the Holy Spirit it was multiplied.

Peter Cures a Paralytic at Lydda

[32] Now as Peter went here and there among them all, he came down also to the saints that lived in Lydda. [33] There he found a man named Aeneas, who had been bedridden for eight years and was paralyzed. [34] And Peter said to him, “Aeneas, Jesus Christ heals you; rise and make your bed.” And immediately he rose. [35] And all the residents of Lydda and Sharon saw him, and they turned to the Lord.

Peter Raises Tabitha to Life

[36] Now there was at Joppa a disciple named Tabitha, which means Dorcas or Gazelle. She was full of good works and acts of charity. [37] In those days she fell sick and died; and when they had washed her, they laid her in an upper room. [38] Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him entreating him, “Please come to us without delay.” [39] So Peter rose and went with them. And when he had come, they took him to the upper room. All the widows stood beside him weeping, and showing coats and garments which Dorcas made while she was with them. [40] But Peter put them all outside and knelt down and prayed; then turning to the body he said, “Tabitha, rise.” And she opened her eyes, and when she saw Peter she sat up. [41] And he gave her his hand and lifted her up. Then calling the saints and widows he presented her alive. [42] And it became know throughout all Joppa, and many believed in the Lord.

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Commentary:

31. St. Luke breaks his narrative to give an overview of the steady progress of the Church as a whole and of the various communities that have grown up as a result of the Christians’ flight from Jerusalem (cf. Acts 2:40, 47; 4:4; 5:14; 6:1, 7; 11:21, 24; 16:5). He emphasizes the peace and consolation the Holy Spirit has brought them. This note of justified optimism and trust in God confirms that God is with His Church and that no human force can destroy it (cf. 5:39).

32. Acts now turns to recount St. Peter’s apostolic activity in Palestine. Lydda (cf. 9:32-35), Joppa (cf. 9:36-43) and Maritime
Caesarea (cf. 10:24-28; 12:19) were some of the cities in which the head of the Apostles preached the Good News.

“St. Luke goes on to speak about Peter and his visits to the faithful. He does not want to give the impression that fear is the reason for
Peter’s leaving Jerusalem, and so he first gives an account of the situation of the Church, after indicating, previously, that Peter had
stayed in Jerusalem during the persecution. [...] Peter acts like a general reviewing his troops to see that they are properly trained and
in good order, and to discover where his presence is most needed. We see him going in all directions and we find him in all parts. If he makes this present journey it is because he thinks that the faithful are in need of his teaching and encouragement” (Chrysostom, “Hom. On Acts”, 21).

The last report Acts gives of St. Peter deals with his intervention at the Council of Jerusalem (Chapter 15).

33-35. St. Peter takes the initiative; he does not wait for the paralyzed man to seek his help. We are told about the man being sick
for eight years, to show how difficult he was to cure—and yet through the power of Jesus Christ he is cured “immediately”. “Why did Peter not wait for the man to show his faith? Why did he not first ask him if he wanted to be cured? Surely because it was necessary to impress the people by means of this miracle” (Chrysostom, “Hom. on Acts, 21). However, the conversion of the people of Lydda and Sharon was also the result of Peter’s work: miracles are not designed to make life easier for the Apostles; their tireless preaching is by no means secondary or superfluous.

36-43. Joppa, (Jaffa, today virtually part of Tel Aviv) is mentioned in the writings of Tell-el-Amarna where it is called Iapu. Its people were converted to Judaism in the time of Simon Maccabeus (c. 140 B.C.).

The miracle of the raising of Tabitha by Peter is the first one of its kind reported in Acts. Here, as in the Gospel, miracles are performed to awaken faith in those who witness them with good dispositions and a readiness to believe. In this case the miracle is a kindness God shows Tabitha to reward her virtues, and an encouragement to the Christians of Joppa.

“In the Acts of the Apostles,” St. Cyprian writes, “it is clear that alms not only free us from spiritual death, but also from temporal
death. Tabitha, a woman who did many `good works and acts of charity,’ had taken ill and died: and Peter was sent for. No sooner had he arrived, with all the diligence of his apostolic charity, than he was surrounded by widows in tears..., praying for the dead woman more by gestures than by words. Peter believed that he could obtain what they were asking for so intensely and that Christ’s help would be available in answer to the prayers of the poor in whose persons He Himself had been clothed. [...] And so it was: He did come to Peter’s aid, to whom He had said in the Gospel that He would grant everything asked for in His name. For this reason He stops the course of death and the woman returns to life, and to the amazement of all she revives, restoring her risen body to the light of day. Such was the power of works of mercy, of good deeds” (”De Opere Et Eleemosynis”, 6).

From: John 6:60-69

The Disciples’ Reaction

[60] Many of His (Jesus’) disciples, when they heard of it, said, “This is a hard saying; who can listen to it?” [61] But Jesus, knowing in Himself that His disciples murmured at it, said to them, “Do you take offense at this? [62] Then what if you were to see the Son of Man ascending where He was before? [63] It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. [64] But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that should betray Him. [65] And He said, “This is why I told you that no one can come to Me unless it is granted him by the Father.”

[66] After this many of the disciples drew back and no longer went with Him. [67] Jesus said to the Twelve, “Will you also go away?” [68] Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life; [69] and we have believed, and have come to know, that You are the Holy One of God.”

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Commentary:

60-62. Many of His listeners find the Eucharistic mystery completely incomprehensible. Jesus Christ requires His disciples to accept His words because it is He who has spoken them. That is what the supernatural act of faith involves—that act “whereby, inspired and assisted by the grace of God, we believe that the things which He has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God Himself who reveals them, and who can neither be deceived nor deceive” (Vatican I, “Dei Filius”, Chapter 3).

As on other occasions, Jesus speaks about future events to help His disciples believe: “I have told you before it takes place, so that when it does take place, you may believe” (John 14:29).

63. Jesus says that we cannot accept this mystery if we think of it in too human a way, in other words, by just seeking to indulge our senses or having too earthbound a view of things. Only someone who listens to His words and receives them as God’s revelation, which is “spirit and life”, is in a position to accept them.

66. The promise of the Eucharist, which caused arguments (verse 52) among Christ’s hearers at Capernaum and scandalized some of them (verse 61), led many people to give up following Him. Jesus had outlined a wonderful and salvific truth, but those disciples closed themselves to divine grace; they were not ready to accept anything which went beyond their very limited horizons. The mystery of the Eucharist does call for a special act of faith. St. John Chrysostom therefore advised Christians: “Let us in everything believe God, and gainsay Him in nothing, though what it said be contrary to our thoughts and senses. [...] Let us act likewise in respect to the [Eucharistic] mysteries, not looking at the things set before us, but keeping in mind His words. For His words cannot deceive” (St. John Chrysostom, “Hom. On St. Matthew”, 82).

67-71. This passage is similar to that at Capernaum where Peter again, in the name of the Twelve, takes the initiative in expressing his faith in Jesus as Messiah (cf. Matthew 16:13-20; Mark 8:27-30). Other people present may have been unbelieving, but the Apostles are not scandalized by our Lord’s words: they say that they have already a deep-rooted confidence in Him; they do not want to leave Him. What St. Peter says (verse 68) is not just a statement of human solidarity but an expression of genuine supernatural faith—as yet imperfect—which is the result of the influence of divine grace on his soul (cf. Matthew 16:17).

Although the Twelve stay with Him at this point, Judas will later betray the Master. Jesus’ foreknowledge of this future infidelity throws a shadow over His joy at the loyalty of the Twelve. We Christians should be humble enough to realize that we are capable of betraying our Lord if we give up using the means He has left us to cleave to Him. St. Peter’s words (verse 68) are a beautiful aspiration we can use whenever we feel tempted.

68. Simon Peter expresses the feelings of the Apostles who, through staying loyal to Jesus, are getting to know Him much better and becoming more closely involved with Him: “Seek Jesus; endeavoring to acquire a deep personal faith that will inform and direct your whole life. But, above all, let it be your commitment and your program to love Jesus, with a sincere, authentic and personal love. He must be your friend and your support along the path of life. He alone has words of eternal life” ([Pope] John Paul II, “Address to Students in Guadalajara”, 30 January 1979).

69. “The Holy One of God”: this is what the original text must have said, according to most of the Greek codexes and the most important early translations. “The Holy One” is one of the expressions which designate the Messiah (cf. Mark 1:24; Luke 1:35; 4:34; Acts 2:27; Psalm 16:10), or God Himself (cf. Isaiah 6:3; 43:15; 1 Peter 1:15; 1 John 2:20; etc.). The rendering “the Christ, the Son of God” found in some translations, including the Vulgate, is supported by less important Greek manuscripts, and would seem to be an explanation of the messianic significance of the original phrase.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.

These are the readings for the feria

First reading	Acts 9:31-42 ©

The churches grew and were filled with the consolation of the Holy Spirit

The churches throughout Judaea, Galilee and Samaria were now left in peace, building themselves up, living in the fear of the Lord, and filled with the consolation of the Holy Spirit.

Peter visited one place after another and eventually came to the saints living down in Lydda. There he found a man called Aeneas, a paralytic who had been bedridden for eight years. Peter said to him, ‘Aeneas, Jesus Christ cures you: get up and fold up your sleeping mat.’ Aeneas got up immediately; everybody who lived in Lydda and Sharon saw him, and they were all converted to the Lord.

At Jaffa there was a woman disciple called Tabitha, or Dorcas in Greek, who never tired of doing good or giving in charity. But the time came when she got ill and died, and they washed her and laid her out in a room upstairs. Lydda is not far from Jaffa, so when the disciples heard that Peter was there, they sent two men with an urgent message for him, ‘Come and visit us as soon as possible.’

Peter went back with them straightaway, and on his arrival they took him to the upstairs room, where all the widows stood round him in tears, showing him tunics and other clothes Dorcas had made when she was with them. Peter sent them all out of the room and knelt down and prayed. Then he turned to the dead woman and said, ‘Tabitha, stand up.’ She opened her eyes, looked at Peter and sat up. Peter helped her to her feet, then he called in the saints and widows and showed them she was alive. The whole of Jaffa heard about it and many believed in the Lord.

Responsorial Psalm
Psalm 115(116):12-17 ©

How can I repay the Lord for his goodness to me?

Alleluia!

How can I repay the Lord

for his goodness to me?

The cup of salvation I will raise;

I will call on the Lord’s name.

How can I repay the Lord for his goodness to me?

Alleluia!

My vows to the Lord I will fulfil

before all his people.

O precious in the eyes of the Lord

is the death of his faithful.

How can I repay the Lord for his goodness to me?

Alleluia!

Your servant, Lord, your servant am I;

you have loosened my bonds.

A thanksgiving sacrifice I make;

I will call on the Lord’s name.

How can I repay the Lord for his goodness to me?

Alleluia!

Gospel Acclamation

Alleluia, alleluia!

We know that Christ is truly risen from the dead:

have mercy on us, triumphant King.

Alleluia!

Or:	cf.Jn6:63,68

Alleluia, alleluia!

Your words are spirit, Lord, and they are life;

you have the message of eternal life.

Alleluia!

Gospel	John 6:60-69 ©

Who shall we go to? You are the Holy One of God

After hearing his doctrine many of the followers of Jesus said, ‘This is intolerable language. How could anyone accept it?’ Jesus was aware that his followers were complaining about it and said, ‘Does this upset you? What if you should see the Son of Man ascend to where he was before?

‘It is the spirit that gives life,

the flesh has nothing to offer.

The words I have spoken to you are spirit

and they are life.

‘But there are some of you who do not believe.’ For Jesus knew from the outset those who did not believe, and who it was that would betray him. He went on, ‘This is why I told you that no one could come to me unless the Father allows him.’ After this, many of his disciples left him and stopped going with him.

Then Jesus said to the Twelve, ‘What about you, do you want to go away too?’ Simon Peter answered, ‘Lord, who shall we go to? You have the message of eternal life, and we believe; we know that you are the Holy One of God.’

These are the readings for the memorial

First reading	1 John 5:1-5 ©

Whoever believes that Jesus is the Christ has already overcome the world

Whoever believes that Jesus is the Christ

has been begotten by God;

and whoever loves the Father that begot him

loves the child whom he begets.

We can be sure that we love God’s children

if we love God himself and do what he has commanded us;

this is what loving God is –

keeping his commandments;

and his commandments are not difficult,

because anyone who has been begotten by God

has already overcome the world;

this is the victory over the world –

our faith.

Who can overcome the world?

Only the man who believes that Jesus is the Son of God.

Responsorial Psalm
Psalm 36(37):3-6,30-31 ©

The just man’s mouth utters wisdom.

If you trust in the Lord and do good,

then you will live in the land and be secure.

If you find your delight in the Lord,

he will grant your heart’s desire.

The just man’s mouth utters wisdom.

Commit your life to the Lord,

trust in him and he will act,

so that your justice breaks forth like the light,

your cause like the noon-day sun.

The just man’s mouth utters wisdom.

The just man’s mouth utters wisdom

and his lips speak what is right;

the law of his God is in his heart,

his steps shall be saved from stumbling.

The just man’s mouth utters wisdom.

Gospel Acclamation	Mt5:10

Alleluia, alleluia!

Happy those who are persecuted

in the cause of right,

for theirs is the kingdom of heaven.

Alleluia!

Gospel
Matthew 10:22-25 ©

The disciple is not superior to his teacher

Jesus said to his disciples: ‘You will be hated by all men on account of my name; but the man who stands firm to the end will be saved. If they persecute you in one town, take refuge in the next; and if they persecute you in that, take refuge in another. I tell you solemnly, you will not have gone the round of the towns of Israel before the Son of Man comes.

‘The disciple is not superior to his teacher, nor the slave to his master. It is enough for the disciple that he should grow to be like his teacher, and the slave like his master. If they have called the master of the house Beelzebul, what will they not say of his household?’

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 6
60.	6:61 Many therefore of his disciples, hearing it, said: This saying is hard, and who can hear it?	6:61 Multi ergo audientes ex discipulis ejus, dixerunt : Durus est hic sermo, et quis potest eum audire ?	πολλοι ουν ακουσαντες εκ των μαθητων αυτου ειπον σκληρος εστιν ουτος ο λογος τις δυναται αυτου ακουειν
61.	6:62 But Jesus, knowing in himself, that his disciples murmured at this, said to them: Doth this scandalize you?	6:62 Sciens autem Jesus apud semetipsum quia murmurarent de hoc discipuli ejus, dixit eis : Hoc vos scandalizat ?	ειδως δε ο ιησους εν εαυτω οτι γογγυζουσιν περι τουτου οι μαθηται αυτου ειπεν αυτοις τουτο υμας σκανδαλιζει
62.	6:63 If then you shall see the Son of man ascend up where he was before?	6:63 si ergo videritis Filium hominis ascendentem ubi erat prius ?	εαν ουν θεωρητε τον υιον του ανθρωπου αναβαινοντα οπου ην το προτερον
63.	6:64 It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life.	6:64 Spiritus est qui vivificat : caro non prodest quidquam : verba quæ ego locutus sum vobis, spiritus et vita sunt.	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν
64.	6:65 But there are some of you that believe not. For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him.	6:65 Sed sunt quidam ex vobis qui non credunt. Sciebat enim ab initio Jesus qui essent non credentes, et quis traditurus esset eum.	αλλ εισιν εξ υμων τινες οι ου πιστευουσιν ηδει γαρ εξ αρχης ο ιησους τινες εισιν οι μη πιστευοντες και τις εστιν ο παραδωσων αυτον
65.	6:66 And he said: Therefore did I say to you, that no man can come to me, unless it be given him by my Father.	6:66 Et dicebat : Propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo.	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου
66.	6:67 After this many of his disciples went back; and walked no more with him.	6:67 Ex hoc multi discipulorum ejus abierunt retro : et jam non cum illo ambulabant.	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν
67.	6:68 Then Jesus said to the twelve: Will you also go away?	6:68 Dixit ergo Jesus ad duodecim : Numquid et vos vultis abire ?	ειπεν ουν ο ιησους τοις δωδεκα μη και υμεις θελετε υπαγειν
68.	6:69 And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life.	6:69 Respondit ergo ei Simon Petrus : Domine, ad quem ibimus ? verba vitæ æternæ habes :	απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις
69.	6:70 And we have believed and have known, that thou art the Christ, the Son of God.	6:70 et nos credidimus, et cognovimus quia tu es Christus Filius Dei.	και ημεις πεπιστευκαμεν και εγνωκαμεν οτι συ ει ο χριστος ο υιος του θεου του ζωντος

Catena Aurea by St. Thomas Aguinas

6:60–71

60. Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?

61. When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

62. What and if ye shall see the Son of man ascend up where he was before?

63. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

64. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

65. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

66. From that time many of his disciples went back, and walked no more with him.

67. Then said Jesus unto the twelve, Will ye also go away?

68. Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

69. And we believe and are sure that thou art that Christ, the Son of the living God.

AUGUSTINE. (Tr. xxvii. 2) Such is our Lord’s discourse. The people did not perceive that it had a deep meaning, or, that grace went along with it: but receiving the matter in their own way, and taking His words in a human sense, understood Him as if He spoke of cutting of the flesh of the Word into pieces, for distribution to those who believed on Him: Many therefore, not of His enemies, but even of His disciples, when they heard this, said, This is an hard saying, who can hear it?

CHRYSOSTOM. (Hom. xlvii. 2) i. e. difficult to receive, too much for their weakness. They thought He spoke above Himself, and more loftily than He had a right to do; and so said they, Who can bear it? which was answering in fact for themselves, that they could not.

AUGUSTINE. (Tr. xxvii. 2) And if His disciples thought that saying hard, what would His enemies think? Yet it was necessary to declare a thing, which would be unintelligible to men. God’s mysteries should draw men’s attention, not enmity.

THEOPHYLACT. When you hear, however, of His disciples murmuring, understand not those really such, but rather some who, as far as their air and behaviour went, seemed to be receiving instruction from Him. For among His disciples were some of the people, who were called such, because they stayed some time with His disciples.

AUGUSTINE. (Tr. xxvii. 3) They spoke, however, so as not to be heard by Him. But He, who knew what was in them, heard within Himself: When Jesus knew within Himself that His disciples murmured at it, He said unto them, Doth this offend you?

ALCUIN. i. e. that I said, you should eat My flesh, and drink My blood.

CHRYSOSTOM. (Hom. xlvii. 2) The revelation however of these hidden things was a mark of His Divinity: hence the meaning of what follows; And if ye shall see the Son of man ascend up where He was before; supply, What will ye say? He said the same to Nathanael, Because I said to thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. He does not add difficulty to difficulty, but to convince them by the number and greatness of His doctrines. For if He had merely said that He came down from heaven, without adding any thing further, he would have offended His hearers more; but by saying that His flesh is the life of the world, and that as He was sent by the living Father, so He liveth by the Father; and at last by adding that He came down from heaven, He removed all doubt. Nor does He mean to scandalize His disciples, but rather to remove their scandal. For so long as they thought Him the Son of Joseph, they could not receive His doctrines; but if they once believed that He had come down from heaven, and would ascend thither, they would be much more willing and able to admit them.

AUGUSTINE. Or, these words are an answer to their mistake. They supposed that He was going to distribute His body in bits: whereas He tells them now, that He should ascend to heaven whole and entire: What and if ye shall see the Son of man ascend up where He was before? ye will then see that He does not distribute His body in the way ye think. Again; Christ became the Son of man, of the Virgin Mary here upon earth, and took flesh upon Him: He says then, What and if ye shall see the Son of man ascend up where He was before? to let us know that Christ, God and man, is one person, not two; and the object of one faith, not a quaternity, but a Trinity. He was the Son of man in heaven, as He was Son of God upon earth; the Son of God upon earth by assumption of the flesh, the Son of man in heaven, by the unity of the person.

THEOPHYLACT. Do not suppose from this that the body of Christ came down from heaven, as the heretics Marcion and Apollinarius say; but only that the Son of God and the Son of man are one and the same.

CHRYSOSTOM. (Hom. xlvii. 3) He tries to remove their difficulties in another way, as follows, It is the spirit that quickeneth, the flesh profiteth nothing: that is to say, You ought to understand My words in a spiritual sense: he who understands them carnally is profited nothing. To interpret carnally is to take a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteries in this way; but examine them with the inward eye; i. e. understand them spiritually. It was carnal to doubt how our Lord could give His flesh to eat. What then? Is it not real flesh? Yea, verily. In saying then that the flesh profiteth nothing, He does not speak of His own flesh, but that of the carnal hearer of His word.

AUGUSTINE. (Tract. xxvii. s. 5) Or thus, the flesh profiteth nothing. They had understood by His flesh, as it were, of a carcase, that was to be cut up, and sold in the shambles, not of a body animated by the spirit. Join the spirit to the flesh, and it profiteth much: for if the flesh profited not, the Word would not have become flesh, and dwelt among us. The Spirit hath done much for our salvation, by means of the flesh.

AUGUSTINE. For the flesh does not cleanse of itself, but by the Word who assumed it: which Word, being the principle of life in all things, having taken up soul and body, cleanseth the souls and bodies of those that believe. It is the spirit, then, that quickeneth: the flesh profiteth nothing; i. e. the flesh as they understood it. I do not, He seems to say, give My body to be eaten in this sense. He ought not to think of the flesh carnally: The words that I speak unto you, they are spirit, and they are life.

CHRYSOSTOM. (Hom. xlvii. 2) i. e. are spiritual, have nothing carnal in them, produce no effects of the natural sort; not being under the dominion of that law of necessity, and order of nature established on earth.

AUGUSTINE. (Tr. xxvii) If then thou understandest them spiritually, they are life and spirit to thee: if carnally, even then they are life and spirit, but not to thee. Our Lord declares that in eating His body, and drinking His blood, we dwell in Him, and He in us. But what has the power to affect this, except love? The love of God is shed abroad in our hearts by the Holy Spirit, which is given to us. (Rom. 5:5)

CHRYSOSTOM. (Hom. xlvii. 2) Having spoken of His words being taken carnally, He adds, But there are some of you that believe not. Some, He says, not including His disciples in the number. This insight shews His high nature.

AUGUSTINE. (Tr. xxvii. s. 7) He says not, There are some among you who understand not; but gives the reason why they do not understand. The Prophet said, Except ye believe, ye shall not understanda. (Is. 7:9) For how can he who opposes be quickened? An adversary, though he avert not his face, yet closes his mind to the ray of light which should penetrate him. But let men believe, and open their eyes, and they will be enlightened.

CHRYSOSTOM. (Hom. xlvii. 2) To let you know that it was before these words, and not after, that the people murmured and were offended, the Evangelist adds, For Jesus knew from the beginning, who they were that believed not, and who should betray Him.

THEOPHYLACT. The Evangelist wishes to shew us, that He knew all things before the foundation of the world: which was a proof of His divinity.

AUGUSTINE. (Tr. xxvii. 7) And after distinguishing those who believed from those who did not believe, our Lord gives the reason of the unbelief of the latter, And He said, Therefore said I unto you, that no man can come unto Me, except it were given him of My Father.

CHRYSOSTOM. (Hom. xlvi. 2) As if He said, Men’s unbelief does not disturb or astonish Me: I know to whom the Father hath given to come to Me. He mentions the Father, to shew first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph.

AUGUSTINE. (Tr. xxvii. 7) So then (our) faith is given to us: and no small gift it is. Wherefore rejoice if thou believest; but be not lifted up, for what hast thou which thou didst not receive? (1 Cor. 4:7.) And that this grace is given to some, and not to others, no one can doubt, without going against the plainest declarations of Scripture. As for the question, why it is not given to all, this cannot disquiet the believer, who knows that in consequence of the sin of one man, all are justly liable to condemnation; and that no blame could attach to God, even if none were pardoned; it being of His great mercy only that so many are. And why He pardons one rather than another, rests with Him, whose judgments are unsearchable, and His ways past finding out.

And from that time many of the disciples went back, and walked no more with Him.

CHRYSOSTOM. (Hom. xlvii. 3) He does not say, withdrewb, but went back, i. e. from being good hearers, from the belief which they once had.

AUGUSTINE. (Tr. xxvii. 8) Being cut off from the body, their life was gone. They were no longer in the body; they were created among the unbelieving. There went back not a few, but many alter Satan, not alter Christ; as the Apostle says of some women, For some had already turned aside after Satan. (1 Tim. 5:15). Our Lord says to Peter, Get thee behind Me. He does not tell Peter to go after Satan.

CHRYSOSTOM. (Hom. xlvi. 2) But it may be asked, what reason was there for speaking words to them which did not edify, but might rather have injured them? It was very useful and necessary; for this reason, they had been just now urgent in petitioning for bodily food, and reminding Him of that which had been given to their fathers. So He reminds them here of spiritual food; to shew that all those miracles were typical. They ought not then to have been offended, but should have enquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord.

AUGUSTINE. (Tr. xxvii. 8) And perhaps this took place for our consolation; since it sometimes happens that a man says what is true, and what He says is not understood, and they which hear are offended and go. Then the man is sorry he spoke what was true; for he says to himself, I ought not to have spoken it; and yet our Lord was in the same case. He spoke the truth, and destroyed many. But He is not disturbed at it, because He knew from the beginning which would believe. We, if this happens to us, are disturbed. Let us desire consolation then from our Lord’s example; and withal use caution in our speech.

BEDE. Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jesus unto the twelve, Will ye also go away?

CHRYSOSTOM. (Hom. xlvii. 3) This was the right way to retain them. Had He praised them, they would naturally, as men do, have thought that they were conferring a favour upon Christ, by not leaving Him: by shewing, as He did, that He did not need their company, He made them hold the more closely by Him. He does not say, however, Go away, as this would have been to cast them off, but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go?

AUGUSTINE. (Tr. xxvii. s. 9) As if he said, Thou castest us from Thee: give us another to whom we shall go, if we leave Thee.

CHRYSOSTOM. (Hom. xlvii. 3) A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, Thou hast the words of eternal life: which shewed that he remembered his Master’s words, I will raise Him up, and, hath eternal life. The Jews said, Is not this the Son of Joseph? how differently Peter: We believe and are sure, that Thou art that Christ, the Son of the living God.

AUGUSTINE. (Tr. xxvii. s. 9) For we believed, in order to know. Had we wished first to know, and then to believe, we could never have been able to believe. This we believe, and know, that Thou art the Christ the Son of God; i. e. that Thou art eternal life, and that in Thy flesh and blood Thou givest what Thou art Thyself.

Catena Aurea John 6

Pray a Rosary each day for our nation.

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, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there 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.

6. 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 Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

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May 02 2020

Memorial of Saint Athanasius, Bishop and Doctor of the Church

Reading 1 Acts 9:31-42

Responsorial Psalm 116:12-13, 14-15, 16-17

Alleluia Jn 6:63c, 68c

Gospel Jn 6:60-69

Readings at Mass

The churches grew and were filled with the consolation of the Holy Spirit

Who shall we go to? You are the Holy One of God

Whoever believes that Jesus is the Christ has already overcome the world

The disciple is not superior to his teacher

Catena Aurea by St. Thomas Aguinas

May 2 - Memorial of Saint Athanasius, bishop and doctor of the Church

Saint Athanasius’ Story

Reflection