Skip to comments.Catholic Caucus: Daily Mass Readings 22-April-2022: Easter Friday
Posted on 04/22/2022 1:10:00 AM PDT by Cronos
St. Stephen's basilica, Budapest
Readings at Mass
Liturgical Colour: White
The name of Jesus Christ is the only one by which we can be saved
While Peter and John were talking to the people the priests came up to them, accompanied by the captain of the Temple and the Sadducees. They were extremely annoyed at their teaching the people the doctrine of the resurrection from the dead by proclaiming the resurrection of Jesus. They arrested them, but as it was already late, they held them till the next day. But many of those who had listened to their message became believers, the total number of whom had now risen to something like five thousand.
The next day the rulers, elders and scribes had a meeting in Jerusalem with Annas the high priest, Caiaphas, Jonathan, Alexander and all the members of the high-priestly families. They made the prisoners stand in the middle and began to interrogate them, ‘By what power, and by whose name have you men done this?’ Then Peter, filled with the Holy Spirit, addressed them, ‘Rulers of the people, and elders! If you are questioning us today about an act of kindness to a cripple, and asking us how he was healed, then I am glad to tell you all, and would indeed be glad to tell the whole people of Israel, that it was by the name of Jesus Christ the Nazarene, the one you crucified, whom God raised from the dead, by this name and by no other that this man is able to stand up perfectly healthy, here in your presence, today. This is the stone rejected by you the builders, but which has proved to be the keystone. For of all the names in the world given to men, this is the only one by which we can be saved.’
The stone which the builders rejected has become the corner stone.
Alleluia, alleluia, alleluia!
Give thanks to the Lord for he is good,
for his love has no end.
Let the sons of Israel say:
‘His love has no end.’
Let those who fear the Lord say:
‘His love has no end.’
The stone which the builders rejected has become the corner stone.
Alleluia, alleluia, alleluia!
The stone which the builders rejected
has become the corner stone.
This is the work of the Lord,
a marvel in our eyes.
This day was made by the Lord;
we rejoice and are glad.
The stone which the builders rejected has become the corner stone.
Alleluia, alleluia, alleluia!
O Lord, grant us salvation;
O Lord, grant success.
Blessed in the name of the Lord
is he who comes.
We bless you from the house of the Lord;
the Lord God is our light.
The stone which the builders rejected has become the corner stone.
Alleluia, alleluia, alleluia!
Victimae Paschali Laudes
Christians, to the Paschal Victim
offer sacrifice and praise.
The sheep are ransomed by the Lamb;
and Christ, the undefiled,
hath sinners to his Father reconciled.
Death with life contended:
combat strangely ended!
Life’s own Champion, slain,
yet lives to reign.
Tell us, Mary:
say what thou didst see
upon the way.
The tomb the Living did enclose;
I saw Christ’s glory as he rose!
The angels there attesting;
shroud with grave-clothes resting.
Christ, my hope, has risen:
he goes before you into Galilee.
That Christ is truly risen
from the dead we know.
Victorious king, thy mercy show!
This day was made by the Lord:
we rejoice and are glad.
Jesus stepped forward, took the bread and gave it to them, and the same with the fish
Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this: Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee and two more of his disciples were together. Simon Peter said, ‘I’m going fishing.’ They replied, ‘We’ll come with you.’ They went out and got into the boat but caught nothing that night.
It was light by now and there stood Jesus on the shore, though the disciples did not realise that it was Jesus. Jesus called out, ‘Have you caught anything, friends?’ And when they answered, ‘No’, he said, ‘Throw the net out to starboard and you’ll find something.’ So they dropped the net, and there were so many fish that they could not haul it in. The disciple Jesus loved said to Peter, ‘It is the Lord.’ At these words ‘It is the Lord’, Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water. The other disciples came on in the boat, towing the net and the fish; they were only about a hundred yards from land.
As soon as they came ashore they saw that there was some bread there, and a charcoal fire with fish cooking on it. Jesus said, ‘Bring some of the fish you have just caught.’ Simon Peter went aboard and dragged the net to the shore, full of big fish, one hundred and fifty-three of them; and in spite of there being so many the net was not broken. Jesus said to them, ‘Come and have breakfast.’ None of the disciples was bold enough to ask, ‘Who are you?’; they knew quite well it was the Lord. Jesus then stepped forward, took the bread and gave it to them, and the same with the fish. This was the third time that Jesus showed himself to the disciples after rising from the dead.
The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.
You can also view this page with the Gospel in Greek and English.
catholic, prayer, jn21,holyweek
Please FReepmail me/annalex to get on/off the Alleluia Ping List.
Feel free to add your content, so long as it conforms with the rules of the Catholic Caucus. For example, post your prayers, thoughts, art that you like.
|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|1.||AFTER this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner.||Postea manifestavit se iterum Jesus discipulis ad mare Tiberiadis. Manifestavit autem sic :||μετα ταυτα εφανερωσεν εαυτον παλιν ο ιησους τοις μαθηταις [αυτου] επι της θαλασσης της τιβεριαδος εφανερωσεν δε ουτως|
|2.||There were together Simon Peter, and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of his disciples.||erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanaël, qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis ejus duo.||ησαν ομου σιμων πετρος και θωμας ο λεγομενος διδυμος και ναθαναηλ ο απο κανα της γαλιλαιας και οι του ζεβεδαιου και αλλοι εκ των μαθητων αυτου δυο|
|3.||Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth, and entered into the ship: and that night they caught nothing.||Dicit eis Simon Petrus : Vado piscari. Dicunt ei : Venimus et nos tecum. Et exierunt, et ascenderunt in navim : et illa nocte nihil prendiderunt.||λεγει αυτοις σιμων πετρος υπαγω αλιευειν λεγουσιν αυτω ερχομεθα και ημεις συν σοι εξηλθον και ενεβησαν εις το πλοιον ευθυς και εν εκεινη τη νυκτι επιασαν ουδεν|
|4.||But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus.||Mane autem facto stetit Jesus in littore : non tamen cognoverunt discipuli quia Jesus est.||πρωιας δε ηδη γενομενης εστη ο ιησους εις τον αιγιαλον ου μεντοι ηδεισαν οι μαθηται οτι ιησους εστιν|
|5.||Jesus therefore said to them: Children, have you any meat? They answered him: No.||Dixit ergo eis Jesus : Pueri, numquid pulmentarium habetis ? Responderunt ei : Non.||λεγει ουν αυτοις ο ιησους παιδια μη τι προσφαγιον εχετε απεκριθησαν αυτω ου|
|6.||He saith to them: Cast the net on the right side of the ship, and you shall find. They cast therefore; and now they were not able to draw it, for the multitude of fishes.||Dicit eis : Mittite in dexteram navigii rete, et invenietis. Miserunt ergo : et jam non valebant illud trahere præ multitudine piscium.||ο δε ειπεν αυτοις βαλετε εις τα δεξια μερη του πλοιου το δικτυον και ευρησετε εβαλον ουν και ουκετι αυτο ελκυσαι ισχυσαν απο του πληθους των ιχθυων|
|7.||That disciple therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him, (for he was naked,) and cast himself into the sea.||Dixit ergo discipulus ille, quem diligebat Jesus, Petro : Dominus est. Simon Petrus cum audisset quia Dominus est, tunica succinxit se (erat enim nudus) et misit se in mare.||λεγει ουν ο μαθητης εκεινος ον ηγαπα ο ιησους τω πετρω ο κυριος εστιν σιμων ουν πετρος ακουσας οτι ο κυριος εστιν τον επενδυτην διεζωσατο ην γαρ γυμνος και εβαλεν εαυτον εις την θαλασσαν|
|8.||But the other disciples came in the ship, (for they were not far from the land, but as it were two hundred cubits,) dragging the net with fishes.||Alii autem discipuli navigio venerunt (non enim longe erant a terra, sed quasi cubitis ducentis), trahentes rete piscium.||οι δε αλλοι μαθηται τω πλοιαριω ηλθον ου γαρ ησαν μακραν απο της γης αλλ ως απο πηχων διακοσιων συροντες το δικτυον των ιχθυων|
|9.||As soon then as they came to land, they saw hot coals lying, and a fish laid thereon, and bread.||Ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem.||ως ουν απεβησαν εις την γην βλεπουσιν ανθρακιαν κειμενην και οψαριον επικειμενον και αρτον|
|10.||Jesus saith to them: Bring hither of the fishes which you have now caught.||Dicit eis Jesus : Afferte de piscibus, quos prendidistis nunc.||λεγει αυτοις ο ιησους ενεγκατε απο των οψαριων ων επιασατε νυν|
|11.||Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.||Ascendit Simon Petrus et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete.||ανεβη σιμων πετρος και ειλκυσεν το δικτυον επι της γης μεστον ιχθυων μεγαλων εκατον πεντηκοντα τριων και τοσουτων οντων ουκ εσχισθη το δικτυον|
|12.||Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord.||Dicit eis Jesus : Venite, prandete. Et nemo audebat discumbentium interrogare eum : Tu quis es ? scientes, quia Dominus est.||λεγει αυτοις ο ιησους δευτε αριστησατε ουδεις δε ετολμα των μαθητων εξετασαι αυτον συ τις ει ειδοτες οτι ο κυριος εστιν|
|13.||And Jesus cometh and taketh bread, and giveth them, and fish in like manner.||Et venit Jesus, et accipit panem, et dat eis, et piscem similiter.||ερχεται ουν ο ιησους και λαμβανει τον αρτον και διδωσιν αυτοις και το οψαριον ομοιως|
|14.||This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.||Hoc jam tertio manifestatus est Jesus discipulis suis cum resurrexisset a mortuis.||τουτο ηδη τριτον εφανερωθη ο ιησους τοις μαθηταις αυτου εγερθεις εκ νεκρων|
1. After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
2. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
4. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
5. Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
6. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.
8. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
9. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
10. Jesus saith unto them, Bring of the fish which ye have now caught.
11. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
AUGUSTINE. (Tract. cxxii) The preceding words of the Evangelist seem to indicate the end of the book; but He goes on farther to give an account of our Lord’s appearance by the sea of Tiberias: After these things Jesus shewed Himself again to the disciples at the sea of Tiberias.
CHRYSOSTOM. (Hom. lxxxvii) He says, Afterwards, because He did not go continually with His disciples as before; and, manifested Himself, because His body being incorruptible, it was a condescension to allow Himself to be seen. He mentions the place, to shew that our Lord had taken away a good deal of their fear, and that they no longer kept within doors, though they had gone to Galilee to avoid the persecution of the Jews.
BEDE. The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise shewed He Himself.
CHRYSOSTOM. (Hom. lxxxvii) As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise shewed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing.
GREGORY. (Hom.) It may be asked, why Peter, who was a fisherman before his conversion, returned to fishing, when it is said, No man putting his hand to the plough, and looking back, is fit for kingdom of God. (Luke 9:62.).
AUGUSTINE. (Tract. cxxii) If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened; much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you? (Matt. 6:33) Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle1.
GREGORY. (Hom. lxxxiv.) The craft which was exercised without sin before conversion, was no sin after it. Wherefore after his conversion Peter returned to fishing; but Matthew sat not down again for the receipt of custom (ad telonii negotium resedit). For there are some businesses which cannot or can hardly be carried on without sin; and these cannot be returned to after conversion.
CHRYSOSTOM. (Hom. lxxxvii) The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.
GREGORY. (Hom.) The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing.
CHRYSOSTOM. (Hom. lxxxvii) In the midst of their labour and distress, Jesus presented Himself to them: But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. He did not make Himself known to them immediately, but entered into conversation; and first He speaks after human fashion: Then Jesus saith unto them, Children, have ye any meat? as if He wished to beg some of them. They answered, No. He then gives them a sign to know Him by: And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. The recognition of Him brings out Peter and John in their different tempers of mind; the one fervid, the other sublime; the one ready, the other penetrating. John is the first to recognise our Lord: Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord; Peter is the first to come to Him: Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto Him, for he was naked.
BEDE. The Evangelist alludes to himself here the same way he always does. He recognised our Lord either by the miracle, or by the sound of His voice, or the association of former occasions on which He found them fishing. Peter was naked in comparison with the usual dress he wore, in the sense in which we say to a person whom we meet thinly clad, You are quite bare. Peter was hare for convenience sake, as fishermen are in fishing.
THEOPHYLACT. Peter’s girding himself is a sign of modesty. He girt himself with a linen coat, such as Thamian and Tyrian fishermen throw over them, when they have nothing else on, or even over their other clothes.
BEDE. He went to Jesus with the ardour with which he did every thing: And did cast himself into the sea. And the other disciples came in a little ship. We must not understand here that Peter walked on the top of the water, but either swam, or walked through the water, being very near the land: For they were not far from land, but as it were about two hundred cubits.
GLOSS. A parenthesis; for it follows, dragging the net with fishes. The order is, The other disciples came in a little ship, dragging the net with fishes.
CHRYSOSTOM. (Hom. lxxxvii) Another miracle follows: As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. He no longer works upon already existing materials, but in a still more wonderful way; shewing that it was only in condescension1 that He wrought His miracles upon existing matter before His crucifixion.
AUGUSTINE. (Tract. cxxii) We must not understand that the bread was laid on the coals, but read it as if it stood, They saw a fire of coals there, and fish laid on the coals; and they saw bread.
THEOPHYLACT. To shew that it was no vision, He bade them take of the fish they had caught. Jesus saith unto them, Bring of the fish which ye have now caught. Another miracle follows; viz. that the net was not broken by the number of fish: Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
AUGUSTINE. (Tract. cxxii) Mystically, in the draught of fishes He signified the mystery1 of the Church, such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.
THEOPHYLACT. In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavoured to correct the people, yet these often fell into idolatry.
GREGORY. (Hom. xxiv.) It may be asked, why after His resurrection He stood on the shore to receive the disciples, whereas before He walked on the sea? The sea signifies the world, which is tossed about with various causes of tumults, and the waves of this corruptible life; the shore by its solidity figures the rest eternal. The disciples then, inasmuch as they were still upon the waves of this mortal life, were labouring on the sea; but the Redeemer having by His resurrection thrown off the corruption of the flesh, stood upon the shore.
AUGUSTINE. (Tract. cxxii) The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon’s, and asked him to put out a little from the land. In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, (Luke 5:4) meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, shewing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed. But they who belong to the resurrection of life, i. e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i. e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.
BEDE. By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbour; for by them we approach to Christ. The fish broiled is Christ Who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.
GREGORY. To Peter was the holy Church committed; to him is it specially said, Feed My sheep. That then which is afterwards declared by word, is now signified by act. He it is who draws the fishes to the firm shore, because he it was who pointed out the stability of the eternal country to the faithful. This he did by word of mouth, by epistles; this he does daily by signs and miracles. After saying that the net was full of great fishes, the number follows: Full of great fishes, an hundred and fifty and three.
AUGUSTINE. (Tract. cxxii) In the draught before, the number of the fishes is not mentioned, as if in fulfilment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than I am able to express; (Ps. 41:7) but here there is a certain number mentioned, which we must explain. The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen; and the numbers from one up to seventeen when added together, make a hundred and fifty-three.
GREGORY. (Hom. xxiv.) Seven and ten multiplied by three make fifty-one. The fiftieth year was a year of rest to the whole people from all their work. In unity is true rest; for where division is, true rest cannot be.
AUGUSTINE. (Tract. cxxii) It is not then signified that only a hundred and fifty-three saints are to rise again to eternal life, but this number represents all who partake of the grace of the Holy Spirit: which number too contains three fifties, and three over, with reference to the mystery of the Trinity. And the number fifty is made up of seven sevens, and one in addition, signifying that those sevens are one. That they were great fishes too, is not without meaning. For when our Lord says, I came not to destroy the law, but to fulfil, by giving, that is, the Holy Spirit through Whom the law can be fulfilled, He says almost immediately after, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. In the first draught the net was broken, to signify schisms; but here to shew that in that perfect peace of the blessed there would be no schisms, the Evangelist continues: And for all they were so great1, yet was not the net broken; as if alluding to the case before, in which it was broken, and making a favourable comparison.
12. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
13. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
14. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
AUGUSTINE. (Tract. cxxiii) The fishing being over, our Lord invites them to dine: Jesus saith unto them, Come and dine.
CHRYSOSTOM. (Hom. lxxxvi) John does not say that He ate with them, but Luke does. He ate however not to satisfy the wants of nature, but to shew the reality of His resurrection.
AUGUSTINE. (xiii. de Civ. Dei, c. xxii) The bodies of the just, when they rise again, shall need neither the word of life that they die not of disease, or old age, nor any bodily nourishment to prevent hunger and thirst. For they shall be endowed with a sure and inviolable gift of immortality, that they shall not eat of necessity, but only be able to eat if they will. Not the power, but the need of eating and drinking shall be taken away from them; in like manner as our Saviour after His resurrection took meat and drink with His disciples, with spiritual but still real flesh, not for the sake of nourishment, but in exercise of a power.
And none of His disciples durst ask Him, who art Thou? knowing that it was the Lord.
AUGUSTINE. (Tract. cxxii) No one dared to doubt that it was He, much less deny it; so evident was it. Had any one doubted, he would have asked.
CHRYSOSTOM. (Hom. lxxxvii) He means that they had not confidence to talk to Him, as before, but sat looking at Him in silence and awe, absorbed in regarding His altered and now supernatural form, and unwilling to ask any question. Knowing that it was the Lord, they were in fear, and only ate what, in exercise of His great power, He had created. He again does not look up to heaven, or do any thing after a human sort, thus shewing that His former acts of that kind were done only in condescension: Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
AUGUSTINE. (Tract. cxxiii. 2) Mystically, the fried fish is Christ Who suffered. And He is the bread that came down from heaven. To Him the Church is united to His body for participation of eternal bliss. Wherefore He says, Bring of the fishes which ye have now caught; to signify that all of us who have this hope, and are in that septenary number of disciples, which represents the universal Church here, partake of this great sacrament, and are admitted to this bliss.
GREGORY. (Hom. xxiv.) By holding this last feast with seven disciples, he declares that they only who are full of the sevenfold grace of the Holy Spirit, shall be with Him in the eternal feast. Time also is reckoned by periods of seven days, and perfection is often designated by the number seven. They therefore feast upon the presence of the Truth in that last banquet, who now strive for perfection.
CHRYSOSTOM. (Hom. lxxxvii) Inasmuch, however, as He did not converse with them regularly, or in the same way as before, the Evangelist adds, This is now the third time that Jesus shewed Himself to His disciples, after that He was risen from the dead.
AUGUSTINE. (Tract. cxxiii. 3) Which has reference not to manifestations, but to days; i. e. the first day after He had risen, eight days after that, when Thomas saw and believed, and this day at the draught of fishes; and thenceforward as often as He saw them, up to the time of His ascension.
AUGUSTINE. (de Con. Evang. iii. 25.) We find in the four Evangelists ten occasions mentioned, on which our Lord was seen after His resurrection: one at the sepulchre by the women; a second by the women returning from the sepulchre; a third by Peter; a fourth by the two going to1 Emmaus; a fifth in Jerusalem, when Thomas was not present; a sixth when Thomas saw Him; a seventh at the sea of Tiberias; an eighth by all the eleven on a mountain of Galilee, mentioned by Matthew; a ninth when for the last time He sat at meat with the disciples; a tenth when He was seen no longer upon earth, but high up on a cloud.
Catena Aurea John 21
Caius was the pope of the Catholic Church for more than 12 years and the 28th man elevated to this position. He used both the names Caius and Gaius before and after becoming pope. The Church recognizes Caius as a martyr who died by beheading.
The future Pope Caius was born in the ancient city of Salona, which is now called Solin. He used both the name Caius as well as Gaius as he shared his name with his father. There is some confusion as to whether he was the same Caius who established a church in this area. That Caius lived in Salona with his brother Gabinus and built a home that they also used for religious services. Some historians believe that this was not the same Caius and that it was another man who later became a Roman governor.
As pope, Caius quickly began establishing rules and issuing papal decrees. One of those stated that men could not become bishops unless they served in other roles first, including subdeacons and priests. The pope also wanted to give parishioners more stability, which is why he divided Rome into multiple districts and gave control of each one to a specific bishop. Though Diocletian, who was emperor at the time, pushed through anti-Christian measures, Caius continued expanding the reach of the Church through the construction of new buildings. He also built and expanded several of the cemeteries in Rome.
Diocletian became emperor just one year after Caius became pope. Though he was tolerant of the pope for a time, he quickly grew to dislike what he stood for and his teachings. Legend claims that Caius was so afraid of the emperor that he moved from his residence to the catacombs and began holding services there. Stories published in the later centuries claimed that the pope was persecuted for his beliefs by the emperor and died as his hands. Diocletian was also responsible for the martyrdom of several future popes. Some historians now think that he died of natural causes due to the persecution he felt during his papacy and that Diocletian did not turn on Christianity until years later.
Like other martyrs buried in the catacombs, the body of Caius was moved to the Catacombs of Callixtus. Added to his burial spot was the papal ring that he wore every day, which he used to seal official documents. This spot still features the epitaph inscribed on his tombstone when he was buried. One of his former homes became a church in the 17th century and remained open to the public for more than 100 years until the Italian Ministers of Defense ordered the building torn down in 1880. The spot where that church once stood is now home to the Ministry of War. His body was then moved to a chapel built by a noble family in Rome. As Saint Pope Caius, he now shares a feast date with Saint Soter. Both men and their feast days were removed from the General Roman Calendar in the 1960s. Parishioners in Venice dedicated the Church of San Gaggio in his honor.
*Caius was born in Salona, Dalmatia, which was in the Roman Empire.
*He was born circa 245 in a small and ancient city.
*The pope died on April 22, 296.
*Church records allege that he died as a martyr and was beheaded by Diocletian.
*His papacy began on December 17, 283.
*The papacy of Caius ended in 296 when he died.
*Marcellinus became the next pope just a few months later in June.
*The spot where Caius and his brother built a church is now home to the Church of Santa Susanna. This led to some calling the pope the uncle of Susanna.
*It is possible that Caius lived and worked in the catacombs for several years. Christians at the time frequently visited those spots as a way to honor the martyrs and other leaders buried there.
*As Caius was not listed as a martyr until several years after his death, he was removed from the official records but still listed as a saint.
*Saint Pope Caius has a feast day on April 22 every year, which is also listed as the official date of his death.
*Drawings of Caius depict him as a serene man with a slight scowl on his face and a long, white beard. Some of those drawings were completed during his papacy.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Acts 4:1-12
Peter and John Are Arrested
 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them,  annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead.  And they arrested them and put them in custody until the morrow, for it was already evening.  But as many of those who heard the word believed; and the number of men came to about five thousand.
Address to the Sanhedrin
 On the morrow their rulers and elders and scribes were gathered together in Jerusalem,  with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family.  And when they had set them in the midst, they inquired, "But what power or by what name did you do this?"  Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders,  if we are being examined today concerning a good deed done to a cripple, by what means this man has been healed,  be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man is standing before you well.  This is the stone which was rejected by you builders, but which has become the head of the corner.  And there is salvation in no one else, for there is no other name under Heaven given among men by which we must be saved."
1-4. On the Sadducee sect see the note on Matthew 3:7.
In this chapter St. Luke reports on the first conflict between the Apostles and the Jerusalem authorities. Despite the incident at the end of Peter's address, his words are still an instrument of grace, stirring his listeners to believe and moving them to love.
A large crowd gathered round Peter after the curing of the cripple, which brings on the scene the "captain of the temple", a priest second in line to the high priest whose function it was to maintain order. The priests St. Luke refers to here would have been those who were on for this particular week and were responsible for the day-to-day affairs of the temple.
5-7. These three groups--rulers, elders, scribes--made up the Sanhedrin, the same tribunal as had recently judged and condemned our Lord (cf. note on Matthew 2:4). Jesus' words are already being fulfilled: "A servant is not greater than his master. If they persecuted Me, they will persecute you" (John 15:20).
Annas was not in fact the high priest at this time, but the title was applied to him along with Caiaphas because of the authority he still wielded: he had been high priest and five of his sons succeeded him in the office, as well as Caiaphas, his son-in-law (cf. Josephus, "Jewish Antiquities", XX, 198f).
8-12. The Apostles' confidence and joy is quite remarkable, as is their outspokenness in asserting that "we cannot but speak of what we have seen and heard" (verse 20). "This is the glorious freedom of the children of God. Christians who let themselves be browbeaten or become inhibited or envious in the face of the licentious behavior of those who do not accept the Word of God, show that they have a very poor idea of the faith. If we truly fulfill the law of Christ--that is, if we make the effort to do so, for we will not always fully succeed--we will find ourselves endowed with a wonderful gallantry of spirit" ([St] J. Escriva, "Friends of God", 38).
Christians have a duty to confess their faith where silence would mean its implicit denial, disrespect for religion, an offense against God or scandal to their neighbor. Thus Vatican II: "Christians should approach those who are outside wisely, 'in the Holy Spirit, genuine love, truthful speech' (2 Corinthians 6:6-7), and should strive, even to the shedding of their blood, to spread the light of life with all confidence (Acts 4:29) and apostolic courage. The disciple has a grave obligation to Christ, his Master, to grow daily in his knowledge of the truth he has received from Him, to be faithful in announcing it and vigorous in defending it" ("Dignitatis Humanae", 14).
Pope Paul VI asked Catholics to check on any weak points in their faith, including ignorance and human respect, "that is, shame or timidness in professing their faith. We are not speaking of that discretion or reserve which in a pluralist and profane society like ours avoids certain signs of religion when with others. We are referring to weakness, to failure to profess one's own religious ideas for fear of ridicule, criticism or others' reactions [...] and which is a cause--perhaps the main cause--of the abandonment of faith by people who simply conform to whatever new environment they find themselves in" ([Pope] Paul VI, "General Audience", 19 June 1968).
8. Even in the very early days of Christianity Jesus' prediction is borne out: "Beware of men; for they will deliver you up to councils.... When they deliver you up, do not be anxious how you are to speak or what you are to say; for what you are to say will be given you in that hour, for it is not you who speak, but the Spirit of your Father speaking through you" (Matthew 10:17-20).
10. "Whom God raised from the dead": St. Peter once again bears witness to the Resurrection of Jesus, the central truth of apostolic preaching; he uses here the same words as he did at Pentecost. These are compatible with our holding that Jesus "rose by His own power on the third day" ([Pope] Paul VI, "Creed of the People of God", 12). The power by which Christ rose was that of His divine person, to which both His soul and His body remained joined even after death separated them. "The divine power and operation of the Father and of the Son is one and the same; hence it follows that Christ rose by the power of the Father and by His own power" (St. Thomas Aquinas, "Summa Theologiae", III, q. 53, a. 4).
"By the word 'Resurrection'," the "St. Pius V Catechism" explains, "we are not merely to understand that Christ was raised from the dead, which happened to many others, but that He rose by His own power and virtue, a singular prerogative peculiar to Him alone. For it is incompatible with nature and was never given to man to raise himself by his own power, from death to life. This was reserved for the almighty power of God. [...] We sometimes, it is true, read in Scripture that He was raised by the Father; but this refers to Him as man, just as those passages on the other hand, which say that He rose by His own power, relate to Him as God" (I, 6, 8).
11. St. Peter applies the words of Psalm 118:22 to Jesus, conscious no doubt that our Lord had referred to Himself as the stone rejected by the builders which had become the cornerstone, the stone which keeps the whole structure together (cf. Matthew 21:42 and par.).
12. Invocation of the name of Jesus is all-powerful because this is our Savior's own name (cf. note on Matthew 1:21). Our Lord Himself told His Apostles this: "If you ask anything of the Father, He will give it to you in My name" (John 16:23), and they, trusting in this promise, work miracles and obtain conversions "in the name of Jesus". Today—as ever--the power of His name will work wonder in the souls of those who call upon Him. St J Escriva gives this advice: "Don't be afraid to call our Lord by His name--Jesus--and to tell Him that you love Him" ("The Way", 303); and the Liturgy of the Hours invites us to pray: "God our Father, You are calling us to prayer, at the same hour as the Apostles went up to the temple. Grant that the prayer we offer with sincere hearts in the name of Jesus may bring salvation to all who call upon that holy name" (Week 1, Monday afternoon).
The Miraculous Draught of Fish
 After this Jesus revealed Himself again to the disciples by the Sea of Tiberias; and He revealed Himself in this way.  Simon Peter, Thomas called the Twin, Nathaniel of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together.  Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing.
 Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus.  Jesus said to them, "Children, have you any fish?" They answered Him, "No."  He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish.  That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea.  But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
 When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread.  Jesus said to them, "Bring some fish that you have just caught."  So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn.  Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask Him, "Who are you?" They knew it was the Lord.  Jesus came and took the bread and gave it to them, and so with the fish.  This was now the third time that Jesus was revealed to the disciples after He was raised from the dead.
1-3. There are some very significant things in this account: we find the disciples "by the Sea of Tiberias", which means they have done what the risen Christ had told them to do (cf. Matthew 28:7); they are together, which shows that there is a close fraternity among them; Peter takes the initiative, which in a way shows his authority; and they have gone back to their old jobs as fishermen, probably waiting for our Lord to give them new instructions.
This episode is reminiscent of the first miraculous draught of fish (cf. Luke 5:1-11), where our Lord promised Peter He would make him a fisher of men; now He is going to confirm his mission as visible head of the Church.
4-8. The risen Jesus goes in search of His disciples, to encourage them and tell them more about the great mission He has entrusted to them. This account describes a very moving scene, our Lord together with His own: "He passes by, close to His Apostles, close to those souls who have given themselves to Him, and they do not realize He is there. How often Christ is not only near us, but in us; yet we still live in such a human way!... They, the disciples, recall what they have heard so often from their Master's lips: fisher of men, apostles. And they realize that all things are possible, because it is He who is directing their fishing.
"Whereupon `the disciple whom Jesus loved said to Peter, It is the Lord!' Love, love is farsighted. Love is the first to appreciate kindness. The adolescent Apostle, who felt a deep and firm affection for Jesus, because he loved Christ with all the purity and tenderness of a heart that had never been corrupted, exclaimed: `It is the Lord!'"
"`When Simon Peter heard that it was the Lord, he put on his clothes and sprang into the sea.' Peter personifies faith. Full of marvelous daring, he leaps into the sea. With a love like John's and a faith like Peter's, what is there that can stop us?" (St J. Escriva, "Friends of God", 265-266).
9-14. We can sense here the deep impression this appearance of the risen Jesus must have made on the Apostles, and how sweet a memory St. John kept of it. After His resurrection Jesus showed the same tenderness as characterized His public ministry. He makes use of natural things--the fire, the fish, etc.--to show that He really is there, and He maintains the familiar tone typical of when He lived with the disciples.
The Fathers and Doctors of the Church have often dwelt on the mystical meaning of this episode: the boat is the Church, whose unity is symbolized by the net which is not torn; the sea is the world, Peter in the boat stands for supreme authority of the Church, and the number of fish signifies the number of the elect (cf. St. Thomas Aquinas, "Commentary on St. John, in loc.").
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.