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KEYWORDS: catholic; easter; jn10; prayer

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 10
1.	AMEN, amen I say to you: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber.	Amen, amen dico vobis : qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro.	αμην αμην λεγω υμιν ο μη εισερχομενος δια της θυρας εις την αυλην των προβατων αλλα αναβαινων αλλαχοθεν εκεινος κλεπτης εστιν και ληστης
2.	But he that entereth in by the door is the shepherd of the sheep.	Qui autem intrat per ostium, pastor est ovium.	ο δε εισερχομενος δια της θυρας ποιμην εστιν των προβατων
3.	To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.	Huic ostiarius aperit, et oves vocem ejus audiunt, et proprias ovas vocat nominatim, et educit eas.	τουτω ο θυρωρος ανοιγει και τα προβατα της φωνης αυτου ακουει και τα ιδια προβατα καλει κατ ονομα και εξαγει αυτα
4.	And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.	Et cum proprias oves emiserit, ante eas vadit : et oves illum sequuntur, quia sciunt vocem ejus.	και οταν τα ιδια προβατα εκβαλη εμπροσθεν αυτων πορευεται και τα προβατα αυτω ακολουθει οτι οιδασιν την φωνην αυτου
5.	But a stranger they follow not, but fly from him, because they know not the voice of strangers.	Alienum autem non sequuntur, sed fugiunt ab eo : quia non noverunt vocem alienorum.	αλλοτριω δε ου μη ακολουθησωσιν αλλα φευξονται απ αυτου οτι ουκ οιδασιν των αλλοτριων την φωνην
6.	This proverb Jesus spoke to them. But they understood not what he spoke to them.	Hoc proverbium dixit eis Jesus : illi autem non cognoverunt quid loqueretur eis.	ταυτην την παροιμιαν ειπεν αυτοις ο ιησους εκεινοι δε ουκ εγνωσαν τινα ην α ελαλει αυτοις
7.	Jesus therefore said to them again: Amen, amen I say to you, I am the door of the sheep.	Dixit ergo eis iterum Jesus : Amen, amen dico vobis, quia ego sum ostium ovium.	ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων
8.	All others, as many as have come, are thieves and robbers: and the sheep heard them not.	Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves.	παντες οσοι ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα
9.	I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures.	Ego sum ostium. Per me si quis introierit, salvabitur : et ingredietur, et egredietur, et pascua inveniet.	εγω ειμι η θυρα δι εμου εαν τις εισελθη σωθησεται και εισελευσεται και εξελευσεται και νομην ευρησει
10.	The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly.	Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant.	ο κλεπτης ουκ ερχεται ει μη ινα κλεψη και θυση και απολεση εγω ηλθον ινα ζωην εχωσιν και περισσον εχωσιν

Catena Aurea by St. Thomas Aguinas

CHAP. 10

10:1–5

1. Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

2. But he that entereth in by the door is the shepherd of the sheep.

3. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.

5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

CHRYSOSTOM. (Hom. lix. 2) Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.

AUGUSTINE. (Tr. xlv. 2. et sq.) Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, hut climbeth up some other way, the name is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, “We lead a good life;” if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ’s glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.

CHRYSOSTOM. (Hom. lix. 2) You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.

AUGUSTINE. (de Verb. Dom. Serm. xlix) He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. Thou art bid to think less of thyself than thou art, but to know what thou art.

To Him the porter openeth.

CHRYSOSTOM. (Hom. xlix. 2) The porter perhaps is Moses; for to him the oracles of God were committed.

THEOPHYLACT. Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.

AUGUSTINE. (Tr. xlvi. 2) Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. e. reveals1 Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. (c. 16:13) The door is Christ, the Truth; who openeth the door, but He that will guide you into all Truth? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.

CHRYSOSTOM. (Hom. lix. 3. c. 7, 48.) As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shews here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock.

And He calleth His own sheep by name.

AUGUSTINE. (Tr. xlv. 12) He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. (Luke 19:14)

And leadeth them out.

CHRYSOSTOM. (Hom. lix. 2) He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

AUGUSTINE. (Tr. xlv. 14) And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?

GLOSS. And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.

CHRYSOSTOM. (Hom. lix. 2) Shepherds always go behind their sheep; but He, on the contrary, goes before, to shew that He would lead all to the truth.

AUGUSTINE. (Tr. xlv. c. 14) And who is this that goeth before the sheep, but He who being raised from the dead, dieth no more; (Rom. 6:9) and who said, Father, I will also that they, whom Thou hast given Me, be with Me where I am? (Infra 17:24)

And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.

CHRYSOSTOM. (Hom. xlix. 3) The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

THEOPHYLACT. He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.

AUGUSTINE. (Tr. xlv. 10. ct seq.) But here is a difficulty. Sometimes they who are not sheep hear Christ’s voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord’s rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. (Ezek. 34:4) He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger. What I say then is this; The Lord knoweth them that are His. (2 Tim. 2:19) He knoweth the foreknown, he knoweth the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd’s voice, and they only. When is that? It is when that voice saith, He that endureth to the end shall be saved. (Mat. 10:32) This speech His own hear, the alien hear not.

10:6

6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

AUGUSTINE. (ut sup.) Our Lord feedeth by plain words, exerciseth by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him. The latter shall hear the words in Isaiah, If ye will not believe, surely ye shall not be established1. (Isa. 7:9)

10:7–10

7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

8. All that ever came before me are thieves and robbers: but the sheep did not hear them.

9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

CHRYSOSTOM. (Hom. lix. 3) Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

AUGUSTINE. (Tr. xlv. 8) Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and let us enter with joy.

All that ever came before Me are thieves and robbers.

CHRYSOSTOM. (Hom. lix. 3) He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.

AUGUSTINE. (Tr. xlv. 8) Understand, All that ever came at variance with Me. The Prophets were not at variance2 with Him. They came with Him, who came with the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. e. they came to steal and to kill; but the sheep did not hear them. They had not Christ’s voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.

ALCUIN. As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

THEOPHYLACT. The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

AUGUSTINE. (Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

THEOPHYLACT. Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

CHRYSOSTOM. (Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

AUGUSTINE. (Tr. xlv. 15) But He Himself explains it more satisfactorily to me in what follows: The thief cometh not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i. e. by faith, which worketh by love; by which faith they go into the fold. The just liveth1 by faith. And by going out they will have it more abundantly: (Heb. 10:38) i. e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise. (Luke 23:43)

GREGORY. (super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

ALCUIN. The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another’s office, forming his followers not on Christ’s precepts, but on his own. And therefore it follows, and to kill, i. e. by drawing them from the faith; and to destroy, i. e. by their eternal damnation.

CHRYSOSTOM. (Hom. lix. 1) The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

THEOPHYLACT. Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.

Catena Aurea John 10

The Good Shepherd

The Story of Saint Pancras: A Young Martyr Who Inspired Generations

Discover Saint Pancras's heroic journey from orphan to martyr, and explore his life, legacy, and global celebrations that inspire faith and courage across generations.

Saint Pancras, also known as San Pancracio, was born around 289 AD in Phrygia, a region in present-day Turkey. Orphaned at a young age, he was taken in by his uncle, Saint Dionysius. The pair moved to Rome during a time of great persecution of Christians. Despite the dangers, Pancras embraced Christianity with fervent faith. His dedication to his beliefs was so strong that it soon caught the attention of the authorities.

Pancras's devotion to Christianity led to his arrest at the tender age of 14. Despite being offered many chances to renounce his faith, he stood firm, choosing to face death rather than betray his beliefs. On May 12, 304 AD, he was beheaded. His courage and unwavering belief in the face of death quickly spread, and he became an inspiration to many. The young martyr’s story resonated deeply, and his legacy of faith has endured through the centuries.

How Saint Pancras Became a Saint: The Journey to Canonization

Saint Pancras became a saint due to his martyrdom and the profound impact of his story on the early Christian community. His steadfast faith and bravery in the face of persecution quickly made him a revered figure. The site of his burial on the Via Aurelia in Rome became a pilgrimage destination, where many reported experiencing miracles. These accounts of miraculous healings and answered prayers further solidified his status as a holy figure.

The veneration of Saint Pancras grew, and he was officially recognized as a saint by the Catholic Church. His canonization was a testament to the power of his faith and the inspiration he provided to others. Over time, churches and shrines dedicated to Saint Pancras were established, and his story continued to be told and retold, inspiring generations of Christians to hold firm in their beliefs.

Who Venerates Saint Pancras: A Saint for All

Saint Pancras is venerated by Catholics, Orthodox Christians, and some Protestant denominations. His legacy of youthful faith and courage makes him a popular saint among young people and those facing persecution. Many also venerate him as a patron saint of children, health, and jobs, seeking his intercession in times of need. His story resonates with those who face challenges and seek strength and inspiration.

In Italy, Spain, and England, Saint Pancras holds a special place in the hearts of the faithful. His influence extends beyond these regions, reaching various cultures and communities worldwide. Whether through prayer, celebration, or the establishment of churches in his name, Saint Pancras’s legacy continues to thrive, showcasing the enduring power of faith and courage.

Feast Day Celebrations: A Global Tribute

Saint Pancras's feast day, celebrated on May 12th, is a vibrant testament to his enduring legacy. This day is marked by various traditions and customs across the world, reflecting the saint’s wide-reaching influence. In Italy, particularly in Rome, the faithful gather at the Basilica of San Pancrazio to pray and honor the saint. The basilica, built over his tomb, becomes a focal point for pilgrims and believers, celebrating the life and sacrifice of the young martyr.

In England, St. Pancras Old Church holds special services, drawing devotees to commemorate his martyrdom. This ancient site, steeped in history, provides a solemn and reflective atmosphere for the faithful. In Spain, it's common for people to place a small statue of Saint Pancras in their homes, believing it brings good fortune and health. Each culture brings its unique touch to the celebration, showcasing the universal admiration for Saint Pancras.

Cultures and Religions That Worship Saint Pancras: A Global Icon

Saint Pancras is particularly revered in Italy, Spain, and England, each with unique customs and traditions honoring the young martyr. In Italy, he is known for protecting against false oaths and bringing good health. Many Italians keep a statue or image of Saint Pancras in their homes, believing in his power to safeguard their families and bring blessings. His influence in Italy is profound, with many churches and chapels dedicated to his memory.

In Spain, his image is often placed in shops and homes for luck and protection. Spaniards believe that Saint Pancras brings prosperity and helps in finding employment. In England, Saint Pancras is celebrated for His association with St. Pancras Old Church, one of the oldest sites of Christian worship in the country. This historical connection adds a layer of reverence and historical significance to his veneration in England.

Saint Pancras became a saint due to his martyrdom and the profound impact of his story on the early Christian community.

Rituals Associated with Saint Pancras: Practices of Faith and Devotion

Rituals associated with Saint Pancras provide a profound way to connect with the young martyr's enduring legacy of faith and bravery. These practices are designed to invoke his protection, bring good fortune, and empower individuals with strength and courage. Each ritual, whether for health, prosperity, or resilience, uses symbolic items and heartfelt prayers to seek Saint Pancras's intercession and blessings.

Candle Prayer for Health and Protection

This ritual invokes Saint Pancras’s protection and seeks his intercession for health and well-being. The white candle symbolizes purity and divine light. Prepare the following items for the ritual:

Begin by finding a quiet place where you won’t be disturbed. Light the white candle symbolizing purity and divine light. Hold the Saint Pancras medal in your hand and close your eyes, taking a few deep breaths to center yourself and focus your thoughts and intentions. Drizzle a few drops of olive oil on the Saint Pancras prayer card to enhance the spiritual connection. Recite the following prayer:

Saint Pancras, youthful martyr,
You who remained steadfast in faith despite persecution,
Protect me and grant me health.
Through your intercession,
May I find strength and courage.
Amen.

Place the prayer card next to the candle and let the candle burn out completely, representing the continuous flow of blessings and protection from Saint Pancras.

A San Pancracio Blessing for Good Fortune

This ritual harnesses the power of San Pancracio to bring good fortune and prosperity. The green candle symbolizes growth and success, while the incense purifies the space.

You will need the following items:

To begin, light the green candle and the incense, which purifies the space and creates a spiritual atmosphere. Sprinkle holy water on the Saint Pancras prayer card and medal, symbolizing divine blessing and protection. Place the prayer card and medal in front of the candle, creating a focal point for your prayers. Say the following prayer...

Saint Pancras, blessed martyr,
Bringer of good fortune,
Bless my home and my endeavors.
May your light guide me to prosperity and peace.
Amen.

As the candle and incense burn completely, meditate on your intentions for good fortune, visualizing success and prosperity flowing into your life. The green candle symbolizes growth and success, enhancing the ritual’s focus on prosperity.

Saint Pancras Prayer for Strength and Courage

This ritual is designed to empower individuals with the strength and courage of Saint Pancras. The red candle symbolizes bravery and resilience, while the salted water represents purification and protection. The following items are needed for the ritual:

Begin by lighting the red candle, which symbolizes bravery and resilience. Mix a pinch of salt into a small bowl of water and stir gently, creating a symbol of purification and protection. Hold the Saint Pancras medal and dip it into the salted water, connecting it with the elements of strength and protection. Place the prayer card next to the candle. Pray...

Saint Pancras, who faced trials with bravery,
Lend me your strength and courage.
Help me overcome my fears and challenges with faith.
Amen.

Sprinkle a few drops of the salted water around your space as you continue to meditate on gaining strength and courage. This ritual empowers individuals by drawing inspiration from Saint Pancras’s unwavering faith and fortitude.

Prayers to Saint Pancras: Invoking His Guidance

Saint Pancras, a symbol of unwavering faith and courage, continues to inspire believers seeking his intercession. Through these prayers, you can call upon his guidance for health, prosperity, and courage, drawing strength from his legacy.

Prayer for Health

Invoke the healing intercession of Saint Pancras with this prayer, asking for protection and strength in body and soul.

O Saint Pancras, who suffered for your faith,
I ask for your intercession.
Grant me health of body and soul,
And protect me from all harm.
May your strength inspire me
To remain faithful and strong.
Amen.

Prayer for Prosperity

Seek Saint Pancras's blessings for success and abundance in your endeavors with this prayer, inviting his spirit of generosity into your life.

Dear Saint Pancras, who brings good fortune,
Bless my work and home.
Help me to achieve success and abundance.
May your spirit of generosity guide me
To share my blessings with others.
Amen.

Prayer for Courage

Draw on the steadfast faith of Saint Pancras to find the courage to face challenges and fears, using this prayer to request his support and inspiration.

Saint Pancras, steadfast in faith,
Give me the courage to face my fears.
May your example inspire me
To stand firm in my beliefs
And overcome all challenges.
Through your intercession,
May I find strength and peace.
Amen.

Saint Pancras, with his inspiring story of faith and bravery, continues to be a beacon of hope for many. His feast day on May 12th is celebrated with devotion and joy across different cultures. Through rituals and prayers, the faithful seek his intercession for health, protection, good fortune, and courage. As we honor Saint Pancras, we remember his sacrifice and draw strength from his unwavering faith

originalbotanica.com

NAVARRE BIBLE COMMENTARY(RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: Acts 11:1-18

In Jerusalem Peter Justifies His Conduct
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[1] Now the Apostles and the brethren who were in Judea heard that the Gentiles also had received the word of God. [2] So when Peter went up to Jerusalem, the circumcision party criticized him, [3] saying, "Why did you go to uncircumcised men and eat with them?" [4] But Peter began and explained to them in order: [5] "I was in the city of Joppa praying; and in a trance I saw a vision, something descending, like a great sheet, let down from Heaven by four corners; and it came down to me. [6] Looking at it closely I observed animals and beasts of prey and reptiles and birds of the air. [7] And I heard a voice saying to me, 'Rise, Peter; kill and eat.' [8] But I said, 'No, Lord; for nothing common or unclean has ever entered my mouth.' [9] But the voice answered a second time from Heaven, 'What God has cleansed you must not call common.' [10] This happened three times, and all was drawn up again into Heaven. [11] And that very moment three men arrived at the house in which we were, sent to me from Caesarea. [12] And the Spirit told me to go with them, making no distinction. These six brethren also accompanied me, and we entered the man's house. [13] And he told us how he had seen an angel standing in his house and saying, 'Send to Joppa and bring Simon called Peter; [14] he will declare to you a message by which you will be saved, you and all your household.' [15] As I began to speak, the Holy Spirit fell on them just as on us at the beginning. [16] And I remembered the word of the Lord, how He said, 'John baptized with water, but you shall be baptized with the Holy Spirit.' [17] If then God gave the same gift to them as He gave to us when we believed in the Lord Jesus Christ, who was I that I could withstand God?" [18] When they heard this they were silenced. And they glorified God, saying, "Then to the Gentiles also God has granted repentance unto life."

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Commentary: 1-18. Some members of the Jerusalem community are shocked to learn that Peter has eaten with people who are legally unclean and has allowed them to be baptized without first being circumcised.

"The circumcision party" refers, therefore, to those Christians who are scandalized by the Gospel's attitude to the ritual prohibitions and ethnic exclusiveness of the Mosaic Law.

The Apostle's address has a positive effect and sets their mind at ease. This attitude of the disciples, who are interested only in the will of God and the spread of the Gospel, shows how ready they are to accept instruction: their initial reserve was quite conscientious. Peter once again describes the vision he received (10:9-23), to show that if he had not baptized Cornelius he would have been disobeying God.

This account of the vision differs slightly from his earlier one, the main addition being in verses 15-16, which connect the coming of the Holy Spirit at Pentecost (2:1ff) with His descent on the Gentile converts at Caesarea (10:44).

Unfortunately the stubborn Judaizing tendencies exhibited by some members of the infant Church took a long time to disappear, as is dramatically borne out in some of St. Paul's letters: he refers to "false brethren secretly brought in, who slipped in to spy on our freedom which we have in Jesus Christ, that they might bring us into bondage" (Galatians 2:4) and warns Christians to be on their guard against fanatics of the Law of Moses who are self-serving and "want to pervert the Gospel of Christ" (Galatians 1:7).

Gospel Reading:

From: John 10:1-10

The Good Shepherd
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(Jesus said to the Pharisees,) [1] "Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; [2] but he who enters by the door is the shepherd of the sheep. [3] To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. [4] When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. [5] A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." [6] This figure Jesus used with them, but they did not understand what He was saying to them.

[7] So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. [8] All who came before Me are thieves and robbers; but the sheep did not heed them. [9] I am the door; if any one enters by Me, he will be saved, and will go in and out and find pasture. [10] The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly."

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Commentary:

1-18. The image of the Good Shepherd recalls a favorite theme of Old Testament prophetic literature: the chosen people is the flock, and Yahweh is their shepherd (cf. Psalm 23). Kings and priests are also described as shepherds or pastors. Jeremiah inveighs against those pastors who had let their sheep go astray and in God's name promises new pastors who will graze their flocks properly so that they will never again be harassed or anxious (cf. 23:1-6; also 2:8; 3:15; 10:21; Isaiah 40:1-11). Ezekiel reproaches pastors for their misdeeds and sloth, their greed and neglect of their responsibility: Yahweh will take the flock away from them and He Himself will look after their sheep: indeed, a unique shepherd will appear, descended from David, who will graze them and protect them (Ezekiel 34). Jesus presents Himself as this shepherd who looks after His sheep, seeks out the strays, cures the crippled and carries the weak on His shoulders (cf. Matthew 18:12-14; Luke 15:4-7), thereby fulfilling the ancient prophecies.

From earliest times, Christian art found its inspiration in this touching image of the Good Shepherd, thereby leaving us a representation of Christ's love for each of us.

In addition to the title of Good Shepherd, Christ applies to Himself the image of the door into the sheepfold of the Church. "The Church," Vatican II teaches, "is a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-10). It is also a flock, of which God foretold that He Himself would be the shepherd (cf. Isaiah 40:11; Ezekiel 34:11ff.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ Himself, the Good Shepherd and Prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave His life for His sheep (cf. John 10:11-15)" ("Lumen Gentium", 6). 1-2. The flock can be harmed in a subtle, hidden way, or in a blatant way through abuse of authority. The history of the Church shows that its enemies have used both methods: sometimes they enter the flock in a secretive way to harm it from within; sometimes they attack it from outside, openly and violently. "Who is the good shepherd? `He who enters by the door' of faithfulness to the Church's doctrine and does not act like the hireling `who sees the wolf coming and leaves the sheep and flees'; whereupon `the wolf snatches them and scatters them'" (St J. Escriva, "Christ Is Passing By", 34).

3-5. In those times it was usual at nightfall to bring a number of flocks together into one sheepfold, where they would be kept for the night with someone acting as look-out. Then at dawn the shepherds would come back and open the sheepfold and each would call his sheep which would gather round and follow him out of the pen (they were used to his voice because he used to call them to prevent them from going astray) and he would then lead them to pasture. Our Lord uses this image--one very familiar to His listeners--to teach them a divine truth: since there are strange voices around, we need to know the voice of Christ--which is continually addressing us through the Magisterium of the Church--and to follow it, if we are to get the nourishment our soul needs. "Christ has given His Church sureness in doctrine and a fountain of grace in the Sacraments. He has arranged things so that there will always be people to guide and lead us, to remind us constantly of our way. There is an infinite treasure of knowledge available to us: the word of God kept safe by the Church, the grace of Christ administered in the Sacraments and also the witness and example of those who live by our side and have known how to build with their good lives a road of faithfulness to God" (St J. Escriva, "Christ Is Passing By", 34).

6. Christ develops and interprets the image of the shepherd and the flock, to ensure that everyone who is well-disposed can understand His meaning. But the Jews fail to understand--as happened also when He promised the Eucharist (John 6:41-43) and spoke of the "living water" (John 7:40-43), or when He raised Lazarus from the dead (John 11:45-46).

7. After describing His future Church through the image of the flock, Christ extends the simile and calls Himself the "door of the sheep". The shepherds and the sheep enter the sheepfold: both must enter through the door, which is Christ. "I", St. Augustine preached, "seeking to enter in among you, that is, into your heart, preach Christ: if I were to preach other than that, I should be trying to enter by some other way. Through Christ I enter in, not to your houses but to your hearts. Through Him I enter and you have willingly heard me speak of Him. Why? Because you are Christ's sheep and you have been purchased with Christ's blood" ("In Ioann. Evang." 47, 2-3).

8. The severe reproach Jesus levels against those who came before Him does not apply to Moses or the prophets (cf. John 5:39, 45; 8:56; 12:41), nor to the Baptist (cf. John 5:33), for they proclaimed the future Messiah and prepared the way for Him. He is referring to the false prophets and deceivers of the people, among them some teachers of the Law--blind men and blind guides (cf. Matthew 23:16-24) who block the people's way to Christ, as happened just a little before when the man born blind was cured (cf. John 9).

Click here to go to the My Catholic Life! Devotional thread for a meditation on today’s Gospel Reading.

Readings at Mass

God can grant even the pagans the repentance that leads to life

I am the gate of the sheepfold

Christian Art