Stephen Harding Bible 2

St. Stephen Harding

St. Stephen also brought his practicality to his scholarship. He made the first revision of the Cistercian Breviary in an attempt to clean up corruptions that had crept into Medieval chant and also produced a new translation of the Vulgate by consulting the most ancient texts available and by conferring with rabbis on the trickier points of some Hebrew passages. The Bible is considered a treasure of illumination and shows the workmanship that made the scriptorium of Citeaux famous in its early days before complex illumination was curtailed under the influence of St. Bernard. Pragmatism is often less hostile to beauty than is idealism, as we learned again in the 20th Century with the rise of Modernism in architecture and the downfall of the Liturgical Movement.

Exordium - Unit 2 - The Founders, C: STEPHEN,
by Michael Casey ocso Tarrawarra 1998

(The Stephen Harding Bible) p.63, His (St. Stephen Harding) rejection of the tendency to adapt the text so as to point towards the current patristic interpretation led him to consult Jewish experts in order to arrive at an authentic reading. "Despite serious limits from the viewpoint of modem textual criticism, a sure finesse of mind can be recognised in Stephen. His method seems to us correct, pertinent and precise" (M. Cauwe, p. 443).

Consultation of Jewish Experts

The Benedictine Siegbert of Gembloux, teaching at Metz about 1070 consulted with Jewish scholars with a view to establishing a more authentic text. The Cistercian Nicholas Maniacoria of Trois-Fontaines, although a Hebraist, likewise consulted the rabbis. He produced his own revision of the Bible based on the Paris text (although the original is lost), with the program of removing additions (especially from the Old Testament) and restoring original readings and arbitrarily deleted texts. In his Libel/us de corruptione et correptione Psalmorum, written about 1145, he also questions the principle that the longer text is automatically better.

The greatest weakness in Stephen's work was that it did not go far enough. Although he consulted rabbis, it was not with the goal of producing a text of the Old Testament that most­faithfully reflected the Hebrew original. The Books of Kings were singled out in the Monitum as specially needing expurgation. Stephen's goal was to decide between conflicting readings so as to be faithful to St Jerome's work of translation and to produce a more accurate text without too far disturbing the "biblical memories" of the monks accustomed to the ordinary text.

The result was a version of the Vulgate which although not widely circulated has been judged the most accurate until the revisions of Clement VIII in 1592. Today it is cherished mainly for the high quality of its artwork. Historically it is interesting as an attempt to arrive at a better text, but it never attained any currency - even among the Cistercians.

What does the "Stephen Harding Bible" mean for us?

For the Cistercian monk [and nun] today the underlying process involved in the production of this Bible can serve as an example. It demonstrates that in every monastic life that wants to be authentic, attention to the signs of the times and serious study are in harmony with prayerful meditation on the Word

Matthieu Cauwe, p. 444.

CAUWE Mattieu, "La Bible d'Étienne Harding; pricipes de critique textuelle me en oeuvre aux de Samuel," Revue Bénédictine 101.3-4(1991), pp. 322-341.

A similar process - involving travelling and consultation - was undertaken in order to arrive at the most authoritative texts for the liturgy. This involved sending to Metz believed to have the most "authentic" traditions of Gregorian Chant and to Milan to establish which hymns could truly be ascribed to St Ambrose and could, therefore be safely used when St Benedict prescribed "ambrosian hymns". …

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blog.metmuseum.org/.../cat180r1_49b/

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Opening to the Gospel of John and the Punishment of Arius

From the Bible of Stephen Harding

Cîteaux, France; 1109

Bibliothèque Municipale, Dijon, MS 15

The striking fusion of line and painted color that is a hallmark of many of the finest decorated manuscripts from the monastery at Cîteaux, near Dijon, has long been attributed to the influence of Stephen Harding, an Englishman, who became its third abbot. The work is part of a multivolume Bible created at Cîteaux during Harding’s leadership. It was meant to be a standard scholarly work confirmed against original texts for accuracy. Line drawings in the manuscript are both fanciful interpretations of the accompanying text and reflections of theological debates conducted at the monastery. Here, a centaur’s body curves to form the opening letters of the holy words, an elegant nod to the classical world. Another illustration depicts the punishment of the heretic Arius, whose eyes are picked out by an eagle representing the textual authority of John.

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Pen and Parchment: Drawing in the Middle Ages

Through August 23, 2009

The Metropolitan Museum of Art

1000 Fifth Avenue, New York City

http://www.metmuseum.org

When the Cistercian abbot Stephen Harding

commissioned an illuminated bible in 1109, he wanted to ensure its accuracy. So he did what any good scholar (but very few medieval Church leaders) would do; he sought rabbinic counsel so that he could have access to the original Hebrew.
The so-called St. Stephen's Bible, which can be seen in the Metropolitan Museum of Art's current exhibit, Pen and Parchment: Drawing in the Middle Ages, represents a rare collaboration of rabbinic and Christian scholarship.

Unfortunately, the exhibit missed the opportunity to show whether any of the illuminations in the 12th-century manuscript actually reflect rabbinic biblical interpretations. The only page from the bible that appears in the exhibit is the opening page to the Gospel of John, which shows a giant eagle clawing out the eye of the third-century heretic Arius.
It is hard to imagine the rabbis would have had much insight for the Cîteaux monastic community on New Testament passages, though it is worth noting that certain books from Christian scripture, like the book of Matthew, were rumored to have been composed originally in Hebrew. There is thus a remote possibility that rabbinic wisdom might have been relevant even for New Testament passages.

www.jewishpress.com/pageroute.do/40481

Amplitude

COMMENTS
----- Forwarded Message ----
From: Donald Nunraw ....
To: William J ...
Sent: Mon, 28 June, 2010 12:56:50

Hi, William,

It is a great backup, as you suggested my “SEEKING”, of the missing Versus Lk. 9:55,56.

You have got to such ample resources.

Many thanks,

The openings on the Net are inexhaustible.

Your reference to the Amplified Bible is also amazing.

My first test run proves the ‘amplitude’ of the AMP in just this case.

And now having ‘gone into temptation’, at your prompting, I have downloaded the ON-LINE Amplified Bible.

Thus:

Amplified Bible installed on e-Sword Net

Luk 9:53 But [the people] would not welcome or receive or accept Him, because His face was [set as if He was] going to Jerusalem .

Luk 9:54 And when His disciples James and John observed this, they said, Lord, do You wish us to command fire to come down from heaven and consume them, even as Elijah did ? [II Kings 1:9-16.]

Luk 9:55 But He turned and rebuked and severely censured them. He said, You do not know of what sort of spirit you are,

Luk 9:56 For the Son of Man did not come to destroy men's lives, but to save them [from the penalty of eternal death]. And they journeyed on to another village

All the challenges in hand.

First awaiting is the story of the Stephen Harding Bible.

I hope you are flourishing in the peak of summer heat.

God less.

Yours ..

Donald

----- Forwarded Message ----
From: William J

To: Donald Nunraw

Sent: Sun, 27 June, 2010 14:15:38
Subject: Re: LUKE 9: 55,56 R Knox and the missing verses!

Dear Father Donald,

Thank you for this gem that you placed in my hand which has quite thrilled me, missing sections of verses in the traditional translations which are brought into the sunlight in R Knox's translation! At best these can only be seen in shaded footnotes elsewhere, or in tantalizing sunrays on some web resources:

R Knox: Luke 9 [55]: But he turned and rebuked them, "You do not understand", he said, "what spirit it is you share. [56] The Son of Man has come to save men's lives, not to destroy them." And so they passed on to another village.

I have found this which tempts further investigation: http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/luke/luke-9.html

55, 56. know not what . . . spirit--The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Luke 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [Webster and Wilkinson].

And from an absolute treasure-house link you gave us! : http://www.catecheticsonline.com/CatenaAurea-Luke9.php

AMBROSE; But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, you know not what manner of spirit you are of.

THEOPHYL; The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbor as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.

Lastly, the Amplified Bible (,,, ,,,l): http://www.biblegateway.com/passage/?search=Luke+9&version=AMP#fen-AMP-25355t

⁵⁵But He turned and rebuked and severely censured them. ^[t]He said, You do not know of what sort of spirit you are, ⁵⁶For the Son of Man did not come to destroy men's lives, but to save them ^[u][from the penalty of eternal death]. [References: ^[t]Some manuscripts add this to verse 55 and continue into verse 56. ^[u] Hermann Cremer, Biblico-Theological Lexicon.

I find that the inclusion of these words missing from these verses changes the rebuke from outward censure to interior correction. And for us, a valuable lesson included in the text from which we may learn.

That has been a fascinating discovery, thank you for alerting me to it!

… in Our Lord,

William

Thirteenth Sunday in Ordinary Time

Stephen Harding Bible - we need to learn and add more

Sunday, 27 June 2010 Thirteenth Sunday in Ordinary Time. Holy Gospel of Jesus Christ according to Saint Luke 9:51-62. Stephen Harding Bible and Ronald Knox Bible Beginning the Mass we gave thought to the Gospel reading of Jesus’ private journey to Jerusalem through Samaria with his 72 Disciples. The Samaritans turn against him because his face is turned to Jerusalem. And James and John were angry and prompt Jesus to have fire fall on them. In this Reading there are lines or phrases missing. The first Cistercians were enthusiastic and would travel the ends to get most correct and authoritative texts of the Scriptures and the Liturgy. What is called is, “The Stephen Harding BIBLE”. Abbot Stephen, the third of the three Cistercian Founders, is the good example to demonstrate the best of the authentic and genuine works. Regarding the missing words in the Gospel today, Stephen’s Bible, i.e. that of Abbot Stephen of the New Monastery, Citeaux, is included among the ancient authorities. It is also reassuring in the translation of Ronald Knox. In fact his version is a lovely quotation. Jesus rebuked James and John and then the precious words: You do not understand, he said, what spirit it is you share. The Son of Man has come to save men's lives, not to destroy them. And so they passed on to another village. + + + COMPARE Translations Luke 9:55-56: (KJV+) But1161 he turned,4762 and rebuked2008 them,846 and2532 said,2036 Ye know1492 not3756 what manner3634 of spirit4151 ye5210 are2075 of. (KJV+) For1063 the3588 Son5207 of man444 is not3756 come2064 to destroy622 men's444 lives,5590 but235 to save4982 them. And2532 they went4198 to1519 another2087 village.2968 Catholic Versions (DRB) And turning, he rebuked them, saying: you know not of what spirit you are. Luk 9:56 The Son of man came not to destroy souls, but to save. And they went into another town. (NAB) and they journeyed to another village. (NJB) and they went on to another village. (NRSV) Then they went on to another village. (RSV) And they went on to another village. (See footnote) (Vulgate) et abierunt in aliud castellum (not Clementine) Ronald Knox NT (‘you’ version) Luk 9:52 But the Samaritans refused to receive him, because his journey was in the direction of Jerusalem. Luk 9:54 When they found this, two of his disciples, James and John, asked him, Lord, would you have us bid fire come down from heaven, and consume them? Luk 9:55 But he turned and rebuked them, You do not understand, he said, what spirit it is you share. Luk 9:56 The Son of Man has come to save men's lives, not to destroy them. And so they passed on to another village. Commentaries The Navarre Bible Luke 54-56. Jesus corrects His disciples' desire for revenge, because it is out of keeping with the mission of the Messiah, who has come to save men, not destroy them (cf. Luk_19:10 ; Joh_12:47). The Apostles are gradually learning that zeal for the things of God should not be bitter or violent. "The Lord does everything in an admirable way [...]. He acts in this way to teach us that perfect virtue retains no desire for vengeance, and that where there is true charity there is no room for anger--in other words, that weakness should not be treated with harshness but should be helped. Indignation should be very far from holy souls, and desire for vengeance very far from great souls" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc."). An RSV footnote after the word "rebuked" in verse 55 points out that other ancient authorities add "and He said `You do not know what manner of Spirit you are of; for the Son of Man came not to destroy men's lives but to save them'". These words appear in a considerable number of early Greek MSS and other versions and were included in the Clementine Vulgate; but they do not appear in the best and oldest Greek codexes and have not been included in the New Vulgate.\par [Source: "The Navarre Bible: Text and Commentaries". taken from The "Daily Word For Reflection" as a free service http://www.cin.org/mailman/listinfo/dailywordtoday http://www.cin.org/mailman/listinfo/dailyword-week-ahea] RWP Luke 9:55 - But he turned (strapheis de). Second aorist passive participle of strephō, common verb, to turn round. Dramatic act. Some ancient MSS. have here: Ye know not what manner of spirit ye are of (ouk oidate poiou pneumatos este). This sounds like Christ and may be a genuine saying though not a part of Luke’s Gospel. A smaller number of MSS. add also: For the Son of Man came not to destroy men’s lives, but to save them (Ho gar huios tou anthrōpou ouk ēlthen psuchas anthrōpōn apolesai alla sōsai), a saying reminding us of Mat_5:17; Luk_19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom. [Robertson, Word Pictures]

Stephen Harding Bible

STEPHEN HARDING BIBLE and the Ronald Knox Bible.

Hi, William,

Many thanks for you COMMENT last evening.

This morning 5.15 am.

STARTER

Red Flag to a bull – in good sense - or is it 'Sprat to catch a mackerel'.

The Gospel for today. Luke 9:51-62 the 'GAP'

Ronald Knox Bible Verses 55-56 do not include in the other modern versions.

Knox covers all Mss Variations.

See AV, KJV, Douai Rheims, and long before them, Stephen’s Bible, i.e. of Abbot Stephen of Citeaux includes .

Keep seeking.

Have a holy day.

Donald

COMMENT

----- Forwarded Message ----
From: WILLIAM W…
To: Donald Nunraw …
Sent: Sat, 26 June, 2010 19:24:08
Subject: Trying via BT web mail

Dear Father Donald, I have so enjoyed your sermon on Saint John the Baptist. What a feast you prepared for your listeners, and us your Blog readers too, and what an honour you did your festal Saint! St. Augustine bidding his listeners to listen, think, and become like unto Jesus within; the skilled learning of the shepherd boy John Brown illuminating The Baptist's hidden wisdom; the Harmony entries revealing his prominence in Scripture, confirming his status at the head of the Prophets; and those revelatory details, his the third birthday being recorded - and the significance of Midsummer! - and notably his being born without original sin (with the comment on the effect of the Sacrament of Baptism), followed by the fact of his precedence in the order of saints in the Canon. And finally, the expression of Head - study, Heart - response, and Hands - practice: that describes Saint John's vocation, and may it be, our own. How you enhance for us the meaning of Lectio Divina. A fascinating sermon, with so many aspects all drawing us closer to Saint John, who whilst being a thrilling figure, the Forerunner, otherwise remains remote. Your sermon makes us much more deeply aware, in appreciation, of his vocation. Thank you Father for an unforgettable homily. … in Our Lord, William

John the Baptist

Thursday, 24 June 2010

The Nativity of St. John the Baptist

Mass: Last evening in the Sermon for the Solemnity we heard about St John of the Baptist according to the definition of the “Greatest of the Prophets”, lighting up the awareness of the john of the Scriptures.

At the Night Office St Augustine was on a different wavelength from the beginning of the Precursor already before birth, and then moves into the Bible Theology of the Incarnation, leading into mysticism of the Eternal Word.

The Liturgy provides a super-abundance of vision and vistas beyond our grasp.

Our prayer can be corresponding simplicity in a balance of head and heart and hands.

"I have proposed some matters for inquiry, and listed in advance some things that need to be discussed. I have introduced these points even if we are not up to examining all the twists and turns of such a great mystery, either for lack of capacity or for lack of time. You will be taught much better by the one who speaks in you even when I am not here; the one about whom you think loving thoughts, the one whom you have taken into your hearts and whose temple you have become." Augustine.

John Brown of Haddington

Thursday, 24 June 2010 The Nativity of St. John the Baptist Community Chapter Sermon (Fr. Donald) for the Solemnity of the Nativity of Saint John Baptist. The Baptist: Nativity, John in the Desert, Beheading, Precursor, Herald, Great of all the Prophets. John’s Dad, Zachary, already was an expert in the Scriptures. How much was John the Baptist to learn of the Scriptures? Where are his writings? Were any scrolls or manuscripts to find in his cave in the wilderness? This morning I checked our Library (or making of a Library) and found at least two copies of the large bible of John Brown of Haddington The story of John Brown of Haddington is told to students by Greek grammarian A. T. Robertson. “At the age of sixteen John Brown, of Haddington, startled a bookseller by asking for a copy of the Greek Testament. He was barefooted and clad in ragged homespun clothes. He was a shepherd boy from the hills of Scotland. "What would you do with that book?" a professor scornfully asked. "I'll try to read it," the lad replied, and proceeded to read off a passage in the Gospel of John. He went off in triumph with the coveted prize, but the story spread that he was a wizard and had learned Greek by the black art. He was actually arraigned for witchcraft, but in 1746 the elders and deacons at Abernethy gave him a vote of acquittal, although the minister would not sign it. His letter of defence, Sir W. Robertson Nicoll says (The British Weekly, Oct. 3, 1918), "deserves to be reckoned among the memorable letters of the world." John Brown became a divinity student and finally professor of divinity. He had taught himself Greek while herding his sheep, and he did it without a grammar. Surely young John Brown of Haddington should forever put to shame those theological students and busy pastors who neglect the Greek Testament, though teacher, grammar, lexicon are at their disposal. ” This story is quoted from one of countless Online digital accessible sites – very strong in courses on Bible and Bible Greek. Come back to John the Baptist, we certainly know that John was articulate, he was passionate, he was eloquent. But there is no word of John, just as no word from Jesus, is known of their writing down. Yet we now have the boundless resources on the Scriptures. To take a very small example of something very usable. To hand, is an Online New Testament HARMONY. A quick glance shows the HARMONY as of rows and columns. Roughly speaking there is a large section of the Synoptic Gospels in common. In contrast the Infancy in St Luke is mostly on its own column. On the other hand, St John finds himself in his own column. Now hardly scratching the surface of available digital assets. From that view of point, the HARMONY gives us the amazing bedspread patchwork of openings, clues, cues, quotes, references of Jesus and also of John the Baptist (even if more brief). The immersion experience in the Scriptures of Jesus and John Baptist transforms the opposite, to the un-immersion, to the emergence of deepest grasp of the Jesus links, and like those of John Baptist. Familiarity of the Gospels is described as the balance and competence of Scriptures in Head, Heart and Hands: - the HEAD of study and learning of the Sacred Books, - the HEART responding to the Holy Spirit, - - the HANDS applied to life and action. Does that not sound like the LECTIO VINA of monastic daily practice. May the Solemnity of John Baptist today serve as the springboard of head and heart and hands in the spirit of John the Baptist, head of prophet preaching, heart of passionate loving, hands in baptising. Icons are the popular subject of Icons of the Birth, Baptising and Beheading of the Baptist and are more as caricatures of single channel sight than the word. It is very different to go with the flowing of the word in the Scriptures. John’s conversation and teaching was the first formation of his disciples. Herod is known to go down to the jail to quiz John in that kind of exchange about theScriptures. John’s life and vocation fills more complete Videos and Audios of the Greatest of the Prophets – by definition his life is prophecy. More specifically, regarding the Nativity of Saint John of the Baptist. The interesting fact is that this Feast is one of only three Feasts that commemorate birthdays, the other two being the birthday of Jesus on 25 December, and that of Our Lady on 8 September. And what do all three have in common? They were all three born without original sin! Our Lord and Lady were both, of course, conceived without sin, but St. John the Baptist, though not conceived in this way, was filled with grace in the womb of his mother, the aged and barren Elizabeth, and so was born without original sin. This is evident by his recognizing the Savior even in the womb, and by the Angel's words to his father, the priest Zachary (Zacharias) who went to the Temple to pray that his wife should conceive: Luke 1:13-15 But the angel said to him: Fear not, Zachary, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son. And thou shalt call his name John. And thou shalt have joy and gladness: and many shall rejoice in his nativity. For he shall be great before the Lord and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother's womb. Earlier, Mary; (Luke 1:26, 28, 31, 36, 39-41, 56, 57 ...And it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb.) This Feast follows the Feast of the Annunciation by 3 months and precedes the birth of Christ by six months. It is providential that the Feast of "the Forerunner, "the greatest of all Prophets, should fall at Midsummer, around the Summer Solstice when the days become shorter, because of his words in John 3:30, "He must increase, but I must decrease." It is the longest day of the year, and from here on out, the days grow shorter and shorter. Conversely, Our Lord, the "Radiant Dawn," was born at the Winter Solstice, when the days were becoming longer! If you listened so far there may seem some problem. In fact the question arises – at least to my mind. An article had this note "A Voice Crying Out in the Widerness June 24 is the Feast of the Birth of John the Baptist, the cousin of Christ who leapt in his mother Elizabeth's womb when the Virgin Mary came to visit her. Traditionally, Catholics have seen John the Baptist's leap as a type of Baptism, and thus believe that he is one of only three people born without Original Sin--Christ Himself and the Blessed Virgin being the other two. Among Comments June 23, 2009 at 3:09 pm (3) Tina says: I have never heard that Catholic dogma includes John the Baptist as being free from original sin – can you provide any authority for that? Reply: June 23, 2009 at 3:14 pm (4) Scott P. … says: Tina, check the article on John the Baptist in the Catholic Encyclopedia. Here’s the relevant section: Now during the sixth month, the Annunciation had taken place, and, as Mary had heard from the angel the fact of her cousin’s conceiving, she went “with haste” to congratulate her. “And it came to pass, that when Elizabeth heard the salutation of Mary, the infant” — filled, like the mother, with the Holy Ghost — “leaped for joy in her womb”, as if to acknowledge the presence of his Lord. Then was accomplished the prophetic utterance of the angel that the child should “be filled with the Holy Ghost even from his mother’s womb”. Now as the presence of any sin whatever is incompatible with the indwelling of the Holy Ghost in the soul, it follows that at this moment John was cleansed from the stain of original sin. It’s important to note that he wasn’t “free of original sin” in the sense that Mary and Jesus were. He wasn’t conceived without Original Sin; rather, he was cleansed of Original Sin before his birth. Later: June 27, 2009 at 8:12 am (5) Maureen says: I don’t understand original sin. Didn’t Jesus die for all of our sins? A couple dropped in this evening and posed the question. The woman, a senior Hospital Nurse, thought about it and shed light on it so brightly on the truth of the Sacrament of Baptism cleanses us of Original Sin. That kind of reminder is not unlike the shock of John Baptist’s leap in the womb. Just looking for the Mass tomorrow I was surprised to find out that it is the name of John of the Baptist is at the top of the second list of Saints in the Roman Eucharistic Canon. In fact in the old Andrew Missal says “John, Stephen, Matthew, Barnabas etc. Everyone else seems to know but I don’t’ remember adverting to John the Baptist. The Vat II Missal now makes it clear. At this Mass I will be fully mindful of Saint John the Baptist.

Homily Raymond

----- Forwarded Message ----- - -

From: Raymond . .
To: - - -
Sent: Tue, 22 June, 2010 18:43:13
Subject: WHO DO MEN SAY I AM?

WHO DO MEN SAY I AM?

Jesus could not, of course, just have blurted out from the start that he was Almighty God, come down in the flesh into this world. He had to take time to prepare the minds and hearts of his hearers for such an awesome message. He did so in many different occasions, gradually building up a picture of himself in the minds of his disciples. One of these occasions was when his disciples had been contemplating him praying alone in their presence.

St Luke tells us that on that occasion Jesus asked this question of them: “Who do men say I am?” In order to understand the connection between the disciples observing Jesus at prayer and his asking them: “Who do men say I am?” I think we must compare this scene to the scene where the sick woman touched the hem of Jesus garment and was instantly cured. Jesus, on that occasion, immediately turned round and asked the question “Who touched me?” The disciples were astonished that he should ask “Who touched me?” because the crowd was pressing so close around them that they could hardly move. But Jesus insisted: “I felt power go out of me”, he said. Then the poor woman came forward trembling and confessed that it was she who had touched him. St Luke tells us that not only did Jesus feel the power go forth from himself but also the woman felt the power come into her own body and heal her instantly. So there was a two way traffic, as it were: Jesus felt the power go out of him and the woman felt the power come into her.

Now to get back the scene where Jesus asks his disciples “Who do men say I am?” Let us remember that they have just been watching him communing privately with his heavenly Father and the occasion must have made a very deep impression on them. The scene has echoes of the ‘Transfiguration’ when Peter was so moved that he blurted out “Lord it is good for us to be here”. Perhaps Jesus felt that the tremendous communion between him and his heavenly Father was such that, in some way, it came across to the disciples and they were being given a glimpse of the wonder of his identity. Perhaps they could not spell it out precisely but they knew they had witnessed something altogether otherworldly about him and so Peter could only blurt out the words without fully understanding their meaning. But that was enough for Jesus. He knew that this was another step towards the fullness of the truth about himself.