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Catholic Caucus: Daily Mass Readings, 05-28-20
USCCB.org/RNAB ^ | 05-28-20 | Revised New American Bible

Posted on 05/27/2020 11:09:50 PM PDT by Salvation

May 28 2020

Thursday of the Seventh Week of Easter

Reading 1 Acts 22:30; 23:6-11

Wishing to determine the truth
about why Paul was being accused by the Jews,
the commander freed him
and ordered the chief priests and the whole Sanhedrin to convene.
Then he brought Paul down and made him stand before them.

Paul was aware that some were Sadducees and some Pharisees,
so he called out before the Sanhedrin,
“My brothers, I am a Pharisee, the son of Pharisees;
I am on trial for hope in the resurrection of the dead.”
When he said this,
a dispute broke out between the Pharisees and Sadducees,
and the group became divided.
For the Sadducees say that there is no resurrection
or angels or spirits,
while the Pharisees acknowledge all three.
A great uproar occurred,
and some scribes belonging to the Pharisee party
stood up and sharply argued,
“We find nothing wrong with this man.
Suppose a spirit or an angel has spoken to him?”
The dispute was so serious that the commander,
afraid that Paul would be torn to pieces by them,
ordered his troops to go down and rescue Paul from their midst
and take him into the compound.
The following night the Lord stood by him and said, “Take courage.
For just as you have borne witness to my cause in Jerusalem,
so you must also bear witness in Rome.”

Responsorial Psalm 16:1-2a and 5, 7-8, 9-10, 11

R. (1) Keep me safe, O God; you are my hope.
or:
R. Alleluia.
Keep me, O God, for in you I take refuge;
I say to the LORD, “My Lord are you.”
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.
R. Keep me safe, O God; you are my hope.
or:
R. Alleluia.
I bless the LORD who counsels me;
even in the night my heart exhorts me.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.
R. Keep me safe, O God; you are my hope.
or:
R. Alleluia.
Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
Because you will not abandon my soul to the nether world,
nor will you suffer your faithful one to undergo corruption.
R. Keep me safe, O God; you are my hope.
or:
R. Alleluia.
You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.
R. Keep me safe, O God; you are my hope.
or:
R. Alleluia.

Alleluia Jn 17:21

R. Alleluia, alleluia.
May they all be one as you, Father, are in me and I in you,
that the world may believe that you sent me, says the Lord.
R. Alleluia, alleluia.

Gospel Jn 17:20-26

Lifting up his eyes to heaven, Jesus prayed saying:
“I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them.”



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; easter; jn17; prayer
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1 posted on 05/27/2020 11:09:50 PM PDT by Salvation
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To: All

KEYWORDS: catholic; easter; jn17; prayer;


2 posted on 05/27/2020 11:11:08 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...
Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.


3 posted on 05/27/2020 11:17:36 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Acts 22:30, 23:6-11

Speech before the Sanhedrin


[30] But on the morrow, desiring to know the real reason why the Jews accused him, he (the tribune) unbound him, and commanded the chief priests and all the council to meet, and he brought Paul down and set him before them.

[6] But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Brethren, I am a Pharisee, a son of Pharisees; with respect to the hope and the resurrection of the dead I am on trial.” [7] And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. [8] For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees acknowledge them all. [9] Then a great clamor arose; and some of the scribes of the Pharisees’ party stood up and contended, ‘We find nothing wrong in this man. What if a spirit or an angel spoke to him?” [10] And when the dissension became violent, the tribune, afraid that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them and bring him into the barracks.

[11] The following night the Lord stood by him and said, “Take courage, for as you have testified about me at Jerusalem, so you must bear witness also at Rome.”

***********************************************************************
Commentary:

30. This does not seem to have been a regular session of the Sanhedrin; it is an informal one arranged by Lysias (Acts 23:26) to enable
documentation to be prepared, now that “evidence” cannot be extracted from Paul by torture.

6-9. From St Luke’s Gospel (cf. 20:27) we know that the Sadducees, unlike the Pharisees, did not believe in a future resurrection of the
dead. This is the only place in the New Testament where it says that they also denied the existence of angels and spirits; however, this is confirmed by Jewish and secular sources.

In the course of his trial, Paul brings up a subject which sets his judges at each other. Personal advantage is not his main reason for
doing this. He is obviously very shrewd, but he really does not expect to get an impartial hearing from the Sanhedrin. Therefore he tries to stir their consciences and awaken their love for the truth and thereby elicit some sympathy for Christians. Although Christian belief in the Resurrection was not the same thing as the Pharisees’ belief, the two had this in common: they believed in the resurrection of the dead.

9. They are referring to his vision on the road to Damascus. They are not going as far as to say that it was Jesus who spoke to Paul, but
they do not rule out the possibility that he had a genuine spiritual experience.

11. The Lord is Jesus. These words of consolation to Paul show him that God will guide him all along, right up to his court appearance in Rome.


4 posted on 05/27/2020 11:21:56 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation

RSV

From: John 17:20-26

The Priestly Prayer of Jesus (Continuation)


(Jesus lifted His eyes to Heaven and said,) [20] “I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them.”

***********************************************************************
Commentary:

20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. “We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion” ([Pope] Paul VI, “Creed of the People of God”, 21). Moreover, Christ’s prayer also indicates what the basis of the Church’s unity will be and what effects will follow from it.

The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. “The Lord Jesus, when praying to the Father `that they may all be one...even as we are one’ (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself” (Vatican II, “Gaudium Et Spes”, 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity—”consummati in unum”—is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).

The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God’s special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus’ prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). “Thou hast loved them even as Thou hast loved Me”: this, according to St. Thomas Aquinas, “does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me” (”Commentary on St. John, in loc.”). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus’ feelings—which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.

20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. “That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society” (Vatican II, “Lumen Gentium”, 20).

The apostolic origin and basis of the Church is what is termed its “apostolicity”, a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of the Apostles and proclaiming the same teaching as they did. “The sacred synod teached that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)” (Vatican II, “Lumen Gentium”, 20).

21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.

The Second Vatican Council, speaking of the principles of ecumenism, links the Church’s unity with her universality: “Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God” (”Unitatis Redintegratio”, 1). This universality is another characteristic of the Church, technically described as “catholicity”. “For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.

“In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic’, writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition—by whatever name it may be called—all the forms of virtue, in deeds and in words and in every kind of spiritual life’ (”Catechesis”, 18, 23)” ([St] J. Escriva, “In Love with the Church”, 9).

Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. “A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe
that Thou hast sent Me’ (John 17:21).

“Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement’ (”Unitatis Redintegratio”, 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.

“Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion’, without which there is no real ecumenism. (cf. “Unitatis Redintegratio”, 7).

“Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it” ([Pope] John Paul II, “General Audience”, 17 January 1979).

22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: “Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified” (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: “Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all’ (Ephesians 4:4-6)” ([St] J. Escriva, “In Love with the Church”, 5).

24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, “I desire”, not “I pray”, indicates that He is asking for the most important thing of all, for what His Father wants—that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the
Church—the salvation of souls.

As long as we are on earth we share in God’s life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God’s truth, for rendering Him true worship and communicating the life of grace, she keeps alive people’s hope of attaining the fullness of eternal life: “The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)” (Vatican II, “Lumen Gentium”, 48).

25-26. God’s revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: “God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light” ([Pope] Paul VI, “Creed of the People of God”).

Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons—primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself (”I made known to them Thy name”), thus fulfilling what He had announced: “No one knows the Father except the Son and any one to whom the Son chooses to reveal Him” (Matthew 11:27).

Christ continues to make known His Father’s love, by means of the Church, in which He is always present: “I am with you always, to the close of the age” (Matthew 28:20).


5 posted on 05/27/2020 11:23:32 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.


First reading
Acts 22:30,23:6-11 ©

'You have borne witness in Jerusalem: now you must do the same in Rome'

Since the tribune wanted to know what precise charge the Jews were bringing, he freed Paul and gave orders for a meeting of the chief priests and the entire Sanhedrin; then he brought Paul down and stood him in front of them. Now Paul was well aware that one section was made up of Sadducees and the other of Pharisees, so he called out in the Sanhedrin, ‘Brothers, I am a Pharisee and the son of Pharisees. It is for our hope in the resurrection of the dead that I am on trial.’ As soon as he said this a dispute broke out between the Pharisees and Sadducees, and the assembly was split between the two parties. For the Sadducees say there is neither resurrection, nor angel, nor spirit, while the Pharisees accept all three. The shouting grew louder, and some of the scribes from the Pharisees’ party stood up and protested strongly, ‘We find nothing wrong with this man. Suppose a spirit has spoken to him, or an angel?’ Feeling was running high, and the tribune, afraid that they would tear Paul to pieces, ordered his troops to go down and haul him out and bring him into the fortress.
  Next night, the Lord appeared to him and said, ‘Courage! You have borne witness for me in Jerusalem, now you must do the same in Rome.’

Responsorial Psalm
Psalm 15(16):1-2,5,7-11 ©
Preserve me, Lord, I take refuge in you.
or
Alleluia, alleluia, alleluia!
Preserve me, God, I take refuge in you.
  I say to the Lord: ‘You are my God.
O Lord, it is you who are my portion and cup;
  it is you yourself who are my prize.’
Preserve me, Lord, I take refuge in you.
or
Alleluia, alleluia, alleluia!
I will bless the Lord who gives me counsel,
  who even at night directs my heart.
I keep the Lord ever in my sight:
  since he is at my right hand, I shall stand firm.
Preserve me, Lord, I take refuge in you.
or
Alleluia, alleluia, alleluia!
And so my heart rejoices, my soul is glad;
  even my body shall rest in safety.
For you will not leave my soul among the dead,
  nor let your beloved know decay.
Preserve me, Lord, I take refuge in you.
or
Alleluia, alleluia, alleluia!
You will show me the path of life,
  the fullness of joy in your presence,
  at your right hand happiness for ever.
Preserve me, Lord, I take refuge in you.
or
Alleluia, alleluia, alleluia!

Gospel Acclamation cf.Jn16:7,13
Alleluia, alleluia!
I will send you the Spirit of truth, says the Lord;
he will lead you to the complete truth.
Alleluia!
Or: Jn17:21
Alleluia, alleluia!
With them in you and you in me,
may they be so completely one
that the world will realise that it was you who sent me,
says the Lord.
Alleluia!

Gospel John 17:20-26 ©

Father, may they be completely one

Jesus raised his eyes to heaven and said:
‘Holy Father,
I pray not only for these,
but for those also
who through their words will believe in me.
May they all be one.
Father, may they be one in us,
as you are in me and I am in you,
so that the world may believe it was you who sent me.
I have given them the glory you gave to me,
that they may be one as we are one.
With me in them and you in me,
may they be so completely one
that the world will realise that it was you who sent me
and that I have loved them as much as you loved me.
Father, I want those you have given me
to be with me where I am,
so that they may always see the glory you have given me
because you loved me before the foundation of the world.
Father, Righteous One,
the world has not known you,
but I have known you,
and these have known that you have sent me.
I have made your name known to them
and will continue to make it known,
so that the love with which you loved me may be in them,
and so that I may be in them.’

6 posted on 05/27/2020 11:28:00 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
John
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  John 17
20 And not for them only do I pray, but for them also who through their word shall believe in me; Non pro eis rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me : ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευοντων δια του λογου αυτων εις εμε
21 That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. ut omnes unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint : ut credat mundus, quia tu me misisti. ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας
22 And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: Et ego claritatem, quam dedisti mihi, dedi eis : ut sint unum, sicut et nos unum sumus. και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν
23 I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. Ego in eis, et tu in me : ut sint consummati in unum : et cognoscat mundus quia tu me misisti, et dilexisti eos, sicut et me dilexisti. εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας
24 Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. Pater, quos dedisti mihi, volo ut ubi sum ego, et illi sint mecum : ut videant claritatem meam, quam dedisti mihi : quia dilexisti me ante constitutionem mundi. πατερ ους δεδωκας μοι θελω ινα οπου ειμι εγω κακεινοι ωσιν μετ εμου ινα θεωρωσιν την δοξαν την εμην ην εδωκας μοι οτι ηγαπησας με προ καταβολης κοσμου
25 Just Father, the world hath not known thee; but I have known thee: and these have known that thou hast sent me. Pater juste, mundus te non cognovit, ego autem te cognovi : et hi cognoverunt, quia tu me misisti. πατερ δικαιε και ο κοσμος σε ουκ εγνω εγω δε σε εγνων και ουτοι εγνωσαν οτι συ με απεστειλας
26 And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them. Et notum feci eis nomen tuum, et notum faciam : ut dilectio, qua dilexisti me, in ipsis sit, et ego in ipsis. και εγνωρισα αυτοις το ονομα σου και γνωρισω ινα η αγαπη ην ηγαπησας με εν αυτοις η καγω εν αυτοις

7 posted on 05/28/2020 5:28:54 AM PDT by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas

17:20–23

20. Neither pray I for these alone, but for them also which shall believe on me through their word;

21. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

22. And the glory which thou gavest me I have given them; that they may be one, even as we are one:

23. I in them, and thou in me, that they may be made perfect in one: and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

AUGUSTINE. (Tr. cix) When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe on Me through their word.

CHRYSOSTOM. (Hom. lxxxii) Another ground of consolation to them, that they were to be the cause of the salvation of others.

AUGUSTINE. (Tr. cix) All, i. e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i. e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles’ word, but believed already. Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simeon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case of Paul however still remains, An Apostle not of men, or by men; (Gal. 1:1) and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all both we and they may be one.

CHRYSOSTOM. (Hom. lxxxii) And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give unto you, that ye love one another.

HILARY. (vii de Trin) And this unity is recommended by the great example of unity: As Thou, Father, art in Me, and I in Thee, that they also may be one in Us, i. e. that as the Father is in the Son, and the Son in the Father, so, after the likeness of this unity, all may be one in the Father and in the Son.

CHRYSOSTOM. (Hom. lxxxii) This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He saith, Be ye merciful, even as your Father, which is in heaven, is merciful. (Luke 6:36)

AUGUSTINE. (Tr. cx) We must particularly observe here, that our Lord did not say, that we may be all one, but that they may be all one, as Thou, Father, in Me, and I in Thee, are one, understood. For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to shew, that our being made one by charity, is to be attributed to the grace of God, not to ourselves.

AUGUSTINE. (iv. de. Trin. c. ix) Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must be cleansed by a Mediator, in order to be one in Him.

HILARY. (viii. de Trin) Heretics endeavouring to get over the words, I and My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord’s as an example of this kind of unity: That they may be all one, as Thou, Father, art in Me, and I in Thee. But though impiety can cheat its own understanding, it cannot alter the meaning1 of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, only-begotten of God, can only exist in that nature from which He is derived.

AUGUSTINE. (Tr. cx) But why does He say, That the world may believe that Thou hast sent Me? Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; I ask that they may be one in Us; I ask that the world may believe that Thou hast sent Me.

HILARY. (viii. de Trin) Or, the world will believe that the Son is sent from the Father, for that reason, viz. because all who believe in Him are one in the Father and the Son.

CHRYSOSTOM. (Hom. lxxxii) For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that ye are My disciples, if ye have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He saith, not being a peacemaker, they will not acknowledge Me as sent from God.

AUGUSTINE. (Tr. cx) Then our Saviour, Who, by praying to the Father, shewed Himself to be man, now shews that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him? For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father’s work, He shews His humility: when He is silent of the Father’s cooperation in His work, He shews His equality. In this way here He neither disconnects Himself with the Father’s work, when He says, The glory which Thou gavest Me, nor the Father with His work, when He says, I have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one.

CHRYSOSTOM. (Hom. lxxxii. 2) By glory, He means miracles, and doctrines, and unity; which latter is the greater glory. For all who believed through the Apostles are one. If any separated, it was owing to men’s own carelessness; not but that our Lord anticipates this happening.

HILARY. (viii. de Trin) By this giving and receiving of honour, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, I in them, and Thou in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established.

CHRYSOSTOM. (Hom. lxxxii) Elsewhere1 He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.

AUGUSTINE. (Tr. cx. 4) Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to say, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shews that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that Thou hast sent Me, must not be taken to mean the same as the words just above, That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we have merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight, not such as is by faith. These that believe are the world, not a permanent enemy, but changed from an enemy to a friend; as it follows: And hast loved them, as Thou hast loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because one thing, therefore another. And this is its meaning here: Thou hast loved them, as Thou hast loved Me, i. e. Thou hast loved them, because Thou hast loved Me. There is no reason for God loving His members, but that He loves him. But since He hateth nothing that He hath made, who can adequately express how much He loves the members of His Only Begotten Son, and still more the Only Begotten Himself.

17:24–26

24. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

25. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

CHRYSOSTOM. (Hom. lxxxii. 2) After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, I will that they also whom Thou hast given Me, be with Me where I am.

AUGUSTINE. (Tr. cxi. 1) These are they whom He has received from the Father, whom He also chose out of the world; as He saith at the beginning of this prayer, Thou hast given Him power over all flesh, i. e. all mankind, That He should give eternal life to as many as Thou hast given Him. Wherein He shews that He had received power over all men, to deliver whom He would, and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is, they may be also. Nor can that but be done, which the Almighty Son saith that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am: so far as pertains to the creature, He was made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i. e. heaven. In heaven then, He promises us, we shall be. For thither was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God.

GREGORY. (Moral.) What means then what the Truth saith above, No man hath ascended into heaven, but He that came down from heaven, even the Son of man which is in heaven. (John 3:13) Yet here is no discrepancy, for our Lord being the Head of His members, the reprobates excluded, He is alone with us. And therefore, we making one with Him, whence He came alone in Himself, thither He returns alone in us.

AUGUSTINE. (Tr. cxi) But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may be with Me where I am, with reference to that, then away with all bodily ideas, and enquire not where the Son, Who is equal to the Father, is: for no one hath discovered where He is not. Wherefore it was not enough for Him to say, I will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him. And as in the ease of the visible, though very different be whatever example we take, a blind man will serve for one, as a blind man though He is where the light is, yet is not himself with the light, but is absent from it in its presence, so not only the unbelieving, but the believing, though they cannot be where Christ is not, yet are not themselves with Christ by sight: by faith we cannot doubt but that a believer is with Christ. But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which Thou hast given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself.

CHRYSOSTOM. (Hom. lxxxii) He saith not, that they may partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him.

AUGUSTINE. (Tr. cxi. 3) When then we shall have seen the glory which the Father gave the Son, though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which Thou hast given Me; and then, Which Thou gavest Me before the foundation of the world. For in Him He loved us before the foundation of the world, and then predestined what He should do at the end of the world.

BEDE. That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.

THEOPHYLACT. After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and crown.

CHRYSOSTOM. (Hom. lxxxii) He says this as if He were troubled at the thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known Thee, and these have known that Thou hast sent Me, and I have declared unto them Thy name, and will declare1 it, by giving them perfect knowledge through the Holy Ghost. When they have learned what Thou art, they will know that I am not separate from Thee, but Thine own Son greatly beloved, and joined to Thee. This I have told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith Thou hast loved Me may be in them, and I in them.

AUGUSTINE. (Tr. cxi. 5) Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. e. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me. And I have made known Thy name to them by faith, and will make it known by sight: that the love wherewith Thou hast loved Me may be in them. (2 Tim. 4:7) The Apostle uses a like phrase, I have fought a good fight, by a good fight being the more common form. The love wherewith the Father loveth the Son in us, can only be in us because we are His members, and we are loved in Him when He is loved wholly, i. e. both head and body. And therefore He adds, And I in them; He is in us, as in His temple, we in Him as our Head.

Catena Aurea John 17

8 posted on 05/28/2020 5:31:29 AM PDT by annalex (fear them not)
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To: annalex


Christ Glorified in Heaven

Fra Angelico

Full View

9 posted on 05/28/2020 5:32:05 AM PDT by annalex (fear them not)
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To: Salvation

Does anyone know of a good missal (Novus Ordo) that they can recommend?


10 posted on 05/28/2020 6:44:58 AM PDT by chud
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To: chud

Try to get one published in ‘66 or’67. The words are very similar to today’s words.


11 posted on 05/28/2020 8:46:08 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

Pray for Pope Francis.


12 posted on 05/28/2020 8:46:54 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
It's time to kneel down and pray for our nation (Sacramental Marriage)
13 posted on 05/28/2020 8:48:53 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory
[CATHOLIC CAUCUS] Pray the Rosary Daily to Rid the United States of this Corona Crisis
Coronavirus Prayer Thread

14 posted on 05/28/2020 8:49:27 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Prayers for The Religion Forum (Ecumenical)
15 posted on 05/28/2020 8:49:58 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
7 Powerful Ways to Pray for Christians Suffering in the Middle East
16 posted on 05/28/2020 8:50:26 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Pray the Rosary!

Catholic Church in Nigeria Appeals to the West: ‘Make Known the Atrocities’

50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group

17 posted on 05/28/2020 8:50:56 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

 
Jesus, High Priest
 

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.


18 posted on 05/28/2020 9:22:44 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]


19 posted on 05/28/2020 9:24:40 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

St. Michael the Archangel

~ PRAYER ~

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 the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+


20 posted on 05/28/2020 9:25:37 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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