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Passion Sunday - The Testimony Which Jesus Gives of Himself

4/7/2019

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 THE noble assurance with which Jesus defies His enemies to accuse Him of sin furnishes us an . . . occasion of meditating on the beautiful character of the Saviour of men. You shall find in it one of the most striking proofs of His divinity. It shall be sufficient for us to propose these two questions:Is Jesus, as He said, the Son of God? and, is His testimony true?

First Point.—In order to escape from the crushing proof which follows from the testimony of Jesus in favor of His divinity, the infidels pretended that Jesus said He was, indeed, the envoy of God, but that He never affirmed that He was God. To demonstrate the falsity of this assertion, we have only to open the Holy Gospels. Jesus there gives testimony to His divinity at first in presence of His friends and disciples. One day, while speaking with them, He asked: "Whom do men say that I am?" The disciples answered: "Some say that Thou art John the Baptist, others that Thou art Jeremias, others that Thou art Elias, and others still that Thou art one of the prophets." But Jesus again asked: "Whom do you think I am?" Then Peter answered: "Thou art Christ, the Son of the living God." Instead of reproving him or correcting Peter's statement as a blasphemy, Jesus replied to
Peter: "Blessed art thou, Simon, son of John, because flesh and blood have not revealed this to thee, but My Father who is in heaven." In another circumstance, Philip said to Jesus: "Lord, show us the Father and that will satisfy us." But Jesus, being indignant at this request, answers him: "What! I am so long with you, and you have not known Me, Philip? He who sees Me, also sees the Father. How then can you say, show us the Father; do you not believe that I am in the Father and the Father is in Me?" On another occasion, always wishing still more to affirm His divine affiliation, He said to one of His disciples: "God has so loved the world that He has sent His only Son, that he who believes in Him shall not be condemned, but he who does not believe in Him shall be condemned, because he does not believe in the name of the only Son of God." Jesus, therefore, proclaimed Himself as the Son of God, and in the strictest sense He claimed that He was in the Father and that the Father was in Him; and that to see Him was to see the Father. The testimony which Jesus gives of His divinity to His friends and to His disciples is evident.

The testimony which He gives of Himself in presence of the people is no less evident and no less explicit. The multitudes which surrounded Him exclaimed: "How long shall you keep us in suspense? If you are the Christ, tell us clearly and  openly." Jesus answers them: "I speak to you and you do not believe Me. The works which I have done give testimony of Me. My Father and I are one." At this statement, which told everything, the Jews gathered stones to throw at Him. And Jesus said to them: "I have shown you the works of My Father; for which of these works do you cast stones at Me?" The Jews answered: "For none of Thy works, but because of Thy blasphemy; because, being only a man, Thou hast made Thyself God." The language of Jesus before the people had the same signification as the language before the disciples: He clearly and unmistakably declared, "My Father and I are one." But Jesus is cited before the council of the ancients, the priests and magistrates of Judea. After testimony more or less inconsistent, the high priest puts the question squarely; he arises and addresses the accused this solemn adjuration: "I adjure you by the living God, to tell us, if you are the Christ, the Son of God." And Jesus answered him by these two words: "I am." And to confirm His avowal He immediately added: "I am He, and you shall see the Son of man seated at the right hand of the power of God, and coming in the clouds of heaven." So that before His friends, before the people, and before the magistrates, Jesus proclaimed Himself the Son of God, the only Son, the Son equal to His Father, one with His Father, and being in His Father and His Father in Him. This is the testimony which Jesus gives of Himself. And what a testimony! Only to think! a man, a being of flesh and blood, who has before Him not only the weakness of life but the weakness of death,-- a mere man,—and He dares to proclaim Himself a God! It is the first time in the history of the world that it has ever happened! It is evident that a mere man is not capable of such bold falsehood.

Second Point.—But is the testimony which Jesus renders of Himself true? To doubt it, we must accept one of these two propositions: either Jesus did not believe what He said, or He believed it without being what He declared Himself to be. In the first supposition, He would be deceitful, since He proclaimed Himself for what He was not; in the second supposition he would be insane, since, being only a man, He believed Himself a God. In both suppositions we are presented with an impossibility. It is impossible to make of Jesus a deceitful man. According to the avowal of all, even of those who do not believe in Him, Jesus is a good and wise man, a man of incomparable character. He has done so many wonderful things, such holy things, that even His very enemies always pay homage to His works and to His person. If the world has seen black and impious spirits who have dared to blaspheme against His innocence and to confound Him with seducers, they have been only some monsters whom the whole human race has held in horror, and whose names, too odious to every nature, have remained buried in the same darkness from which their impiety came. In fact, what man had ever appeared with more incontestable characters of innocence and sanctity than Jesus the Son of the living God?

In what man was ever observed so much love for virtue, so much sincere contempt for the world, so much charity for men, and such indifference for all human glory? Follow in detail His conduct and manners, and see if there has ever appeared on earth a just man more universally exempt from all the weaknesses which are inseparable from humanity. The more you observe Him, the more His sanctity shines out luminously. His disciples, who watch Him closely, are struck by the innocence of His life; while familiarity, which is so dangerous even to heroic virtue, serves only to discover, every day, new wonders in Him. When He speaks it is only the language of heaven, and He responds only when His answers may be useful for the salvation of those who interrogate Him. We never see in Him some intervals when the man asserts himself; but everywhere He appears as the envoy of the Most High. His most ordinary actions are exalted by the sublimity of the dispositions which accompany them; and never does He appear less a divine man than when He eats in the house of a Pharisee and when He calls Lazarus back from death to life. Jesus, therefore, is not and could not be a deceiver. But was He demented? This supposition is such an absurdity that it is revolting; and in; presence of the sublimity of His doctrines, which have won the admiration of every age; in presence of the purity of His moral teaching, which could not be equalled in the most beautiful pages that ever came from the hands of man; in presence of that wisdom which marked all His works, which dictated all His responses, a wisdom which sanctified all His acts and confounded the perfidy of His enemies. No, Jesus was not demented. He was not guilty of a horrible falsehood. He said He was God, and therefore He is God.

O my adorable Master, I love to recognize Thee as the Messias promised to Adam, as the Saviour of the world, and as the immortal King of ages. Thou art more than a great genius, more than Elias, more than a prophet, more than a divine man. Thou art the Son of the living God! Do not permit that anything in the world should ever disturb my faith or take from me Thy love.

Source: Short Instructions on the Feasts of the Year, Imprimatur 1897


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                  Passion Sunday or Judica

3/17/2013

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THIS Sunday, called Judica from the first word of the Intro it, is also called Passion Sunday, because from this day the Church occupies herself exclusively with the contemplation of the passion and death of Christ. The pictures of Christ crucified are covered to-day in memory of His having hidden Himself from the Jews until His entrance into Jerusalem, no longer showing Himself in public. (John xi. 54.) In the Mass the Glory be to the Father, &c. is omitted, because in the person of Christ the Holy Trinity was dishonored. The psalm Judica is not said today, because on this day the high priests held council about our Lord, for which reason the Church in the name of the suffering Saviour uses these words at the Introit: Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. (Ps. xlii. i. 3.)

PRAYER OF THE CHURCH. We beseech Thee, Almighty God, graciously to look upon Thy family; that by Thy bounty it may be governed in body, and by Thy protection be guarded in mind. Through, &c.

EPISTLE. (Heb. ix. II - 15.) BRETHREN, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of a heifer being sprinkled, sanctify such as are denied, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those trangressions which were under the former testament; they that are called may receive the promise of eternal inheritance.

EXPLANATION. St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His precious blood on the altar of the cross, has indeed rendered perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass, by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ.

ASPIRATION. Grant us, O meek Jesus, Thy grace, that through perfect sorrow for our sins and the ex  ercise of good works we may become participators in the merits of Thy bitter passion.

GOSPEL, John VIII. 46-59.) AT THAT TIME, Jesus said to the multitudes of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered, and said to him: Do not we say well, that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I  honor my Father, and you have dishonored me. But I seek not my own glory; there is one that seeketh and judgeth. Amen, amen, I say to you, if any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our Father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him; but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.

Why did Christ ask the Jews, which of them should convince Him of sin?
To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles.

Why did He say: He that is of God, heareth the words of God?

To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland; that we tame the desires of the flesh, be indifferent
to the praises of the world; covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God."

CONSOLATION UNDER CALUMNY.
WHEN Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: "O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils." (Matt. ix. 34.) He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household? (Matt x. 25.) Are the pains bitter? There is no pain so bitter that He has not endured it; for what is more painful, and at the same time more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds. (Heb. xii. 3.)

How and why did Christ defend Himself against those who slandered Him?
Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God , and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man,and then to defend ourselves with all modesty ; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it.
[See the Instruction on the Epistle of the third Sunday after Epiphany.]

How had Abraham seen Christ's day?
In spirit, that is, by divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ's coming had taken place, and derived the greatest comfort from it.

Why did Christ conceal Himself from the Jews, instead of taking vengeance?
Because the time of His death had not 'come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches. (Prov. xx. 3.)

PETITION. When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.

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    You And Your Neighbor
    Your Cross
    Your Neighbor And You

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