John 10:30 I and the Father are One

TUESDAY, MAY 17JOHN 10:22-30

Jesus walking in Solomon's porch

AMPLIFIED BIBLE

Joh 10:22  After this the Feast of Dedication [of the reconsecration of the temple] was taking place at Jerusalem. It was winter, 
Joh 10:23  And Jesus was walking in Solomon's Porch in the temple area. 
Joh 10:24  So the Jews surrounded Him and began asking Him, How long are You going to keep us in doubt and suspense? If You are really the Christ (the Messiah), tell us so plainly and openly. 
Joh 10:25  Jesus answered them, I have told you so, yet you do not believe Me [you do not trust Me and rely on Me]. The very works that I do by the power of My Father and in My Father's name bear witness concerning Me [they are My credentials and evidence in support of Me]. 
Joh 10:26  But you do not believe and trust and rely on Me because you do not belong to My fold [you are no sheep of Mine]. 
Joh 10:27  The sheep that are My own hear and are listening to My voice; and I know them, and they follow Me. 
Joh 10:28  And I give them eternal life, and they shall never lose it or perish throughout the ages. [To all eternity they shall never by any means be destroyed.] And no one is able to snatch them out of My hand. 
Joh 10:29  My Father, Who has given them to Me, is greater and mightier than all [else]; and no one is able to snatch [them] out of the Father's hand. 
Joh 10:30  I and the Father are One. 

Commentary of the day : 
NJB: "The works that I do in my Father’s name testify to me; but you do not believe, because you do not belong to my sheep" (vv 27,26).
READING: As a faithful Jew, Jesus went to the temple for the Feast of Dedication ("Hanukkah"). This feast commemorated the rededication of the templeby the Maccabees after its desecration in 164 BCE by the Syrian King Antiochus IV Epiphanes (1 Mc 4:36-59). While in the temple, Jesus was confronted by those who demanded to know whether or not he claimed to be the Messiah. Jesus pointed to the works that he did as evidence that God sent him. The words and deeds of Jesus were the words and deeds of God. The reason his adversaries did not recognize him was because they did not belong to his flock. Those who belonged to Jesus knew him and followed him. God gave these faithful ones to Jesus, the "good shepherd" (v 11), who kept careful watch over his own. No one could snatch them from his hand because he and the Father are one

POPE BENEDICT XVI
JESUS OF NAZARETH Part I

Shepherd . . . pp. 282-286

Let us listen once more to these decisive words: "I am the good shepherd; I know my own and my own know me, as the Father knows me and I know the Father; and I lay down my life for the sheep". (Jn 10:14f). This statement contains a second set of interrelated ideas that we need to consider. The mutual knowing of shepherd and sheep is interwoven with the mutual knowing of Father and Son. The knowing that links Jesus with "his own" exists within the space opened up by his "knowing" oneness with the Father. Jesus' "own" are woven into the Trinitarian dialogue; we will see this again when we consider the high-priestly prayer. This will help us to see that Church and Trinity are mutually interwoven. This interpenetration of two levels of knowing is crucial for understanding the essence of the "knowing" of which John's Gospel speaks.

Applying all of the above to the world in which we live, we can say this: It is only in God and in light of God that we rightly know man. Any "self-knowledge" that restricts man to the empirical and the tangible fails to engage with man's true depth. Man knows himself only when he learns to understand himself in light of God, and he knows others only when he sees the mystery of God in them. For the shepherd in Jesus' service, this means that he has no right to bind men to himself, to his own little “I”. The mutual knowing that binds him to the "sheep" entrusted to his care must have a different goal: It must enable them to lead one another into God, toward God; it must enable them to encounter each other in the communion formed around knowing and loving God. The shepherd in Jesus' service must always lead beyond himself in order to enable others to find their full freedom; and therefore he must always go beyond himself into unity with Jesus and with the Trinitarian God.

Jesus' own "I" is always opened into "being with" the Father; he is never alone, but is forever receiving himself from and giving himself back to the Father. "My teaching is not mine"; his "I" is opened up into the Trinity. Those who come to know him "see" the Father; they enter into this communion of his with the Father. It is precisely this transcendent dialogue, which encounter with Jesus involves, that once more reveals to us the true Shepherd, who does not take possession of us, but leads us to the freedom of our being by leading us into communion with God and by giving his own life.

Let us turn to the last principal motif of the shepherd discourse: the motif of unity. The shepherd discourse in Ezekiel emphasizes this motif: "The word of the LORD came to me: 'Son of Man, take a stick and write on it, "For Judah, and the children of Israel associated with him"; then take another stick and write upon it, "For Joseph (the stick of Ephraim) and all the house of Israel associated with him"; and join them together into one stick, that they may become one in your hand. . . . "Thus says the Lord Goo: Behold, I will take the people of Israel from the nations ... and I will make them one nation in the land, upon the mountains of Israel ... And they shall be no longer two nations, and no longer divided into two kingdoms"'" (Ezek 37:15-17, 21f). God is the Shepherd who reunites divided and scattered Israel into a single people.

Jesus' shepherd discourse takes up this vision, while very decidedly enlarging the scope of the promise: "I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one Shepherd" (Jn 10:16). Jesus the Shepherd is sent not only to gather the scattered sheep of the house of Israel, but to gather together all "the children of God who are scattered abroad" an n:52). In this sense, Jesus' promise that there will be one Shepherd and one flock is equivalent to the risen Lord's missionary command in Matthew's Gospel: "Go therefore and make all nations my disciples" (Mt 28:19); the same idea appears again in the Acts of the Apostles, where the risen Lord says: "You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth" (Acts 1:8).

This brings to light the inner reason for this universal mission: There is only one Shepherd. The Logos who became man in Jesus is the Shepherd of all men, for all have been created through the one Word; however scattered they may be, yet as coming from him and bound toward him they are one. However widely scattered they are, all people can become one through the true Shepherd, the Logos who became man in order to lay down his life and so to give life in abundance (cf Jn 10:10).

From very early on - the evidence goes back to the third century-the vision of the shepherd became a typical image of the Christian world. In the surrounding culture, the Christian people encountered the figure of a man carrying a sheep, which to an overstressed urban society expressed the popular dream of the simple life. But the Christian people were immediately able to reinterpret this figure in light of Scripture. Psalm 23 is an example that comes to mind directly: "The LORD is my shepherd, I shall not want; he makes me lie down in green pastures .... Even though I walk through the valley of the shadow of death, I fear no evil. ... Surely goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of the LORD for ever." They recognized Christ as the Good Shepherd who leads us through life's dark valleys; the Shepherd who himself walked through the valley of the shadow of death; the Shepherd who also knows the way through the night of death and does not abandon me in this final solitude, but leads me out of this valley of death into the green pastures of life, to the place of "light, happiness and peace" (Roman Canon). Clement of Alexandria expressed this trust in the Shepherd's guidance in verses that convey something of the hope and confidence felt by the early Church in the midst of frequent sufferings and constant persecutions: "Lead, holy Shepherd, your spiritual sheep: Lead, king, your pure children. Christ's footsteps are the way to heaven" (Paedogogus, III, 12, 101; Van der Meer, Men­schensohn, p. 23).

But naturally, Christians were also reminded of the parable of the shepherd who follows after the lost sheep, lifts it onto his shoulders, and brings it home, as well as the shepherd discourse of John's Gospel. For the Church Fathers, the two texts flowed into each other. The Shepherd who sets off to seek the lost sheep is the eternal Word himself, and the sheep that he lovingly carries home on his shoulders is humanity, the human existence that he took upon himself In his Incarnation and Cross he brings home the stray sheep, humanity; he brings me home, too. The incarnate Logos is the true "sheep-bearer"-the Shepherd who follows after us through the thorns and deserts of our life. Carried on his shoulders, we come home. He gave his life for us. He himself is life. 

KJV 400 years. article by Nicholas King

http://www.thinkingfaith.org/articles/20110512_1.htm

12 May 2011
400 years of the King James Bible

Nicholas King SJ

This month marks 400 years since the publication of the King James Version of the Bible, for which much admiration has been expressed in this, its anniversary year. But just how much has it contributed to Christian theology and the English language? Scripture scholar and translator, Nicholas King SJ describes the traditions and translations on which the King James Version drew, and clears up one or two misconceptions about the text.

This year has been one for praising a much-loved and once familiar version of the Bible, for it is the quartercentenary of the King James Version. It is proper that we should show a just esteem for it; and indeed two well-known Oxford colleagues, Richard Dawkins and Philip Pullman, have been doing precisely that in the course of this year. I notice, however, that Anglican services very rarely include it, and when they do, it is with a slightly self-conscious air of swimming against the tide. If I should ever raise the issue with Anglican clergy, expressing my admiration for the King James Version and the 1662 prayer-book, they tend to roll their eyes and say ‘It’s all very well for you – you don’t have to live with it!’ Those who are less frequently found to be darkening the doors of the church, by contrast, tend to romanticise about the quality of its English, and the effect that it has had on our tongue.

A point that we neglect at our peril is that the Bible is not a museum piece; when we try and lock it up in an exhibition case, it has an alarming tendency to break out and challenge us. For the Bible is God’s word (and we must remember, always, that God has only one word), expressed in the language of human beings, and it therefore needs constantly to be translated afresh. The process of bible translation is a very ancient one. The first evidence of it comes in the 5^th or 4^th centuries BC, when (see Nehemiah 8:8, for example) we get the first hint of a translation into Aramaic, which was a much more widely-spoken language than its first cousin from which it was translated, Hebrew. That language has at many points in its history turned into a kind of ‘sacred language’, to be spoken only by scholars and priests. The translation of Ezra was the ancestor of a series of versions into Aramaic, known as the targumim, from the Aramaic for ‘translation’. It must be said, however, that they did not content themselves with merely translating, those creative souls who produced the Aramaic translation; they also added substantial interpolations, mythical tales, colourful expansions of what they found in the Hebrew, and so adapted God’s word to the needs of their own day. 

The Septuagint, the translation of the Hebrew text into Greek, followed some time in the 3^rdcentury BC. This was a version of enormous influence; at the time that it was produced, more Jews would have spoken Greek, the lingua franca of the Mediterranean world, than spoke Hebrew, just as today more Jews would speak English than speak Hebrew. That being the case, they needed the Scriptures in a tongue that they could understand, for study, for prayer, and for liturgical purposes. The Septuagint (the name is from the Latin for 70, and refers to the legend that 70 scholars, after prayer and fasting, were locked up in separate cabins, and came up with an identical version) had a massive impact, not least because the infant Christian Church used it as their scriptures.   

Good Shepherd John 10:1-10

Homily  - When Jesus calls himself the "Good Shepherd" he is adding further to the full picture of himself.       

----- Forwarded Message ----
From: Raymond ...
Sent: Mon, 16 May, 2011 10:27:38
Subject: Good Shepherd
We have many titles and names for Jesus given us in the scriptures, from the 
"Seed of the Woman" in Genesis to the "Son of God" at the Annunciation, and many others in between,  Each Title tells us something more about the person and 
mission of Jesus.  When Jesus calls himself the "Good Shepherd" he is adding
further to the full picture of himself.

He tells us, in this image, that he is not just one whom we adore and worship 
and thank and praise, but he is also one who cares for our every need, as a 
shepherd does for his flock.  He cares for us and protects us from the many 
dangers that surround us. 

Life is like a busy city street with traffic whizzing in all directions and we 
are like children standing at the kerb, unable to cross safely on our own.  St 
Paul gives us an even more dramatic image where he compares it to a battle in 
which our adversaries are not mere flesh and blood, but the powers of darkness 
themselves.  Jesus is even more explicit when he says that Satan claims power to 
sift us as wheat.  But he also reminds us that our Heavenly Father, who cares 
for the flowers of the field and the birds of the air cares even more for us his 
children. 

God, however doesn't care for us in the same way as we care for each other.  The 
best we can do for each other is to try to do each other good and ward of harm. 
But God can, and does, use even the harmful things that come our way and turns 
them to our benefit. "All things work together unto good for those who love the 
Lord."   

Vocations Good Shepherd Sunday

Awhum Cistercian Abbey Nigeria

Papal Message 2011

Full text of Pope Benedict XVI’s Message for the 48th World Day of Prayer for Vocations click here

In his message for this year’s World Day of Prayer for Vocations, Pope Benedict focuses on the theme Proposing Vocations in the Local Church and he says: “It is essential that every local Church become more sensitive and attentive to the pastoral care of vocations, helping children and young people in particular at every level of family, parish and associations – as Jesus did with his disciples – to grow into a genuine and affectionate friendship with the Lord, cultivated through personal and liturgical prayer; to grow in familiarity with the sacred Scriptures and thus to listen attentively and fruitfully to the word of God; to understand that entering into God’s will does not crush or destroy a person, but instead leads to the discovery of the deepest truth about ourselves; and finally to be generous and fraternal in relationships with others, since it is only in being open to the love of God that we discover true joy and the fulfilment of our aspirations. ‘Proposing Vocations in the Local Church’ means having the courage, through an attentive and suitable concern for vocations, to point out this challenging way of following Christ which, because it is so rich in meaning, is capable of engaging the whole of one’s life.”

John 6 Sacra Pagina

Sacra Pagina Series Vol. 4.
William précised  Interpretations of John 6:71.
See Insert jump break below.  

John 6:1-71 Jesus of Passover F.Moloney, p.194. The Johannine community, now excluded from the Jewish ritual celebrations yet equally the product of a postwar Jewish world, developed a story that told of Jesus' presence at the Sea of Galilee at Passover time in the following fashion:

(a) Vv. 1-4: An introduction: where? when? who? why? (b) Vv. 5-15: The miracle of the loaves and fishes. (c) Vv. 16-21: Jesus comes to the disciples across the stormy sea. (d) Vv. 22-24: A second introduction: where? when? who? why? (e) Vv. 25-59: The discourse on the bread from heaven. (f) Vv. 60-71: The crisis created by the word of Jesus: i. Vv. 60-66: Many disciples leave Jesus. ii. Vv. 67-71: Peter's confession leads Jesus to warn of Judas' betrayal.

----- Forwarded Message ----
From: Donald ...
To: William ...
Sent: Sat, 14 May, 2011 16:33:42
Subject: Re: John 6 - Sacra Pagina / 2+

Dear William,

Thank you.

Downloaded, printed and I am off to browse quietly.

During the Saturday Sacristan stint preparing for Sunday, some other questions surfaced.

One was the word, klasmata, another was mata tauta. Words quoted in the passages of your Interpretations. Then it was not easy to put my finger on the verses. I put the Greek in the Google  Search. Amazingly it gave the answers and hundreds of links. 

Mata tauta Jn 6:1 = after this.

Klasmata Jn 6:12 = fragments, broken pieces, As in "break of bread" knitting the Eucharist context.

Excuse my meandering - 

and checked the same in Kittel, Brown and Langrange sworn for by F. Moloney. His one Volume usefully chrysalises the might sources. 

Blessing on your great lectio.

Donald
 

Sancta Maria Abbey: http://www.nunraw.com.uk    
Blogspot :http://www.domdonald.org.uk/

---

From: William ...
To: Donald ...
Sent: Sat, 14 May, 2011 13:34:52
Subject: John 6 - Sacra Pagina / 2

Dear Father Donald,

 

THAT has been perhaps the most fascinating 'study' you have ever encouraged me to undertake!

 

I have focused on the Sacra Pagina "Interpretations" and have built for myself a summary of the key points within the detail given, endeavouring to miss none of the subtle undertones (eg. the significance of the collected remainder of the loaves). Fascinating! There is EVEN more to go at in the Notes, but I decided that I would grind to a halt if I tried to bring those inflections into my summary. Those fine fruits remain to ferment to maturity within the winepress of lectio reflection!

 

The progression of the revelation in this chapter simply takes one's breath away.

 

Thank you for all your wonderful encouragement!

 

... in Our Risen Lord,

William

----- Forwarded Message ----
From: WILLIAM ...
To: Donald ... 
Sent: Friday, 13 May, 2011 20:31:01
Subject: Re: John 6 - Sacra Pagina

Dear Father Donald,

 

Thank you for opening up the earlier sections of the Sacra Pagina commentary on John 6 for me! I have moved my bookmark back (Play Back Fast!) to page 193 and how much more subtle and structured now appears the discourse that follows! Whilst I readily mark the margins of 'study books' (eg O'Collins Christology), I keep this fabulous set of commentaries in pristine condition, and so rely for mental unravelling on pencil and paper; but on this occasion, needing to be moving forward and back, I have typed up key quotes and own 'moments of delight' to build a pyramid of understanding. Several hours have passed and I have only just reached my earlier starting point, but now I have a more sure foundation! I attach my notes thus far. These will fill my quietness of evening / dawn observing all the colours and contours of the stones, exciting me to continue on the morrow as I see the structure beginning to take shape. Then I can polish the stones and have a bookmark that I will frame, within the pages!

Thank you Father. What a joy it is to put each building block of understanding in place!

 

... in Our Risen Lord,

William

---

From: Donald ...
To: William ... 
Sent: Friday, 13 May, 2011 16:28:48
Subject: Fw: John 6 - Sacra Pagina

Dear William,

Thank you for sailing the high seas of John 6.
 Previously an Email was the carrot to my donkey to Pope's 'Jesus of Nazareth'.

The carrot this time is the goad from your Sacra Pagina move forward. p. 193  

There are three passages in Sacra Pagina, each gathering pace in revelation. I began sedately with the first of the "Interpretations" that applied to today's Gospel passage, but the pace outpaced my resolve! [Page 214-215, verses 34-40] sets the scene, [page 217-219, verses 41-51] develops the theme, [page 221-224, verses 52-59] brings the revelation to a fulfilling climax. And the joy is that, over the next two days, I can re-read these 'interpretations' again, and again (at my own pace, knowing where they are heading!).

One day - either in learned book form (or indeed via an 'Android app'!), I should like to venture into the recommended texts which are listed "for reference and further study", but for now, I will relish all that Sacra Pagina presents.  

So I need to Play Back Fast to the whole Introduction to 6:1-71.

Getting the framework gives me the perspectives.

Francis Maloney SDB, Aus., writes, "The rich interplay of theological themes ans the complexity of the ongoing discussion with the Jewish Passover traditions have made this section of the Fourth Gospel one of the most discussed texts in the New Testament. The interpreter faces a number of critical problems."

The "Interpretations" you locate are daunting. The NOTES are equally absorbing. The Notes on 34-40 show that Maloney very concentrated on this 6th Chapter of John. I put the details beside the Biblos.com Website with more lairs of interest. Maloney's own translation Verse 36 mentions alternative manuscripts, Sinaiticus, Old Latin, Sinaiticus Syriac, Curentonian Syriac. Just a flag to say there is more to check! 

Moloney 8 Reviews in Amazon Com. (Prolific scripture writer)

Back to discoveries.

God bless.

Donald

e) The Discourse on the Bread from heaven (6:25-59)  p.207. Introduction to 6:25-59. The rich interplay of theological themes and the complexity of the ongoing discussion with Jewish Passover traditions have made this section of the Fourth Gospel one of the most discussed texts in the New Testament.  … Five interventions from the crowd or "the Jews" give vv. 25-59 their shape.

(a) Vv. 25-29: "Rabbi, when did you come here?" (v. 25). This trivial question leads Jesus to instruct the crowd on the need to search for the food that endures to eternal life: belief in the one whom God has sent. (b) Vv. 30-33: "Then what signs do you do?" (v. 30). Jesus is asked for miracle-working credentials that surpass Moses' gift of the manna (vv. 30-31). He points to another bread from heaven, the true bread from heaven. (c) Vv. 34-40: "Lord, give us this bread always" (v. 34). Jesus presents himself as the true bread from heaven, the only one able to make God known and give eternal life. (d) Vv. 41-51: "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he say, 'I have come down from heaven'?" (v. 42). Jesus discusses the question of origins. (e) Vv. 52-59: "How can this man give us his flesh to eat?" (v. 52). A final question leads Jesus to instruct "the Jews" on the need to eat the flesh and drink the blood of the Son of Man. The discourse unfolds around these questions and answers, each section developing a new thought around the single theme of the bread from heaven. The interpretation will comment on each section in turn. The section For Reference and Further Study follows the interpretation of vv. 51-59.

Jesus and the Passover (John 6:1-71)

Summary of key points detailed within the “Interpretation” sections of the Sacra Pagina commentary by Francis J. Moloney

Introduction

The Johannine community (writing as ‘John’ himself, continuing his form and style) developed a story that told of Jesus’ presence at the Sea of Galilee at Passover time by relating connecting material, the miracle of the loaves and fishes, Jesus coming to the disciples across the stormy sea, followed by Jesus discourse on the bread from heaven, followed by the crisis he created by his teaching with many disciples leaving him, leading to Peter’s confession.

An Introduction (6:1-4) – The mountain scene chosen by Jesus brings out the parallel to Moses, and the mention of the Passover time sets the theological agenda.

The Miracle of the Loaves and Fishes (6:5-15) – Again with the Moses parallel, where he asked God how he could feed the people (Num 11:13), Jesus tests his disciples by asking them this same question. However, Jesus’ question misses the point with the disciples for material food alone holds their attention, not the spiritual food that Jesus had earlier been describing as his acceptance of the will of the one who sent him (4:32-34). Taking the loaves, giving thanks, and distributing them recalls the formal setting of a Eucharistic celebration, blending the Passover and Eucharist, significantly at Passover time which celebrated the gift of manna. The collecting of the remaining blessed and broken loaves contrasts with the manna which perished. This miracle led to a limited faith, the crowds seeing Jesus as a Moses-like prophet. Jesus is not prepared to accept such acclamation.

The Miracle on the Sea (6:16-21) – It is as Lord that Jesus comes across the water, revealing himself to the disciples with the formula “I AM”, telling them not to fear. The setting is of OT literary form for a theophany (a dark night, a storm, fear). Whereas the multiplication of the loaves did not advance the crowd’s understanding of Jesus, his self-revelation to the disciples leads them to “receive” him. How their faith will develop from here remains an open question.

A Second Introduction (6:22-24) – The story moves on to the next day, drawing closer to the time of the Passover, as the crowds track Jesus down on the other side of the lake, at Capernaum. They were anxious to see this prophet again.

The Discourse on the Bread from Heaven (6:25-59) – It is the rhythm of questions, or interventions, from the crowd or ‘the Jews’ and Jesus’ answers that determines the shape of the discourse which centres on the rich interplay of theological themes and Jewish Passover traditions. Sections that are overtly Eucharistic (vv 51-58) may represent formulae in use by the Johannine community, woven into the discourse to clarify Jesus’ meaning according to their developing understanding of Jesus’ words.  

Nunraw News: 48th World Day of Prayer for Vocations

Nunraw News: 48th World Day of Prayer for Vocations

St. Therese, “No one can come after me, unless the Father who sent me draws him" John 6:44

Thursday, 12 May 2011 Third week of Easter

Saint John 6:44-51. 

Instead of the gospel text today, the translation from St. Therese, “No one can come after me, unless the Father who sent me draws him,” has the unusual use, ‘come AFTER me’. It seems to resonate from the Irish-Scottish dialectic. Jesus address,  ‘come after me’ is more expressive than ‘come to me’.

The mind of St. Therese, exegete amazing as she is, is clear on the word, ‘DRAW’in the quotation below.

She spotlights, in her own vocabulary, DRAWN, IRON, FIRE, DIVINE FURNACE.

NJB Joh 6:44 'No one can come to me unless drawn by the Father who sent me, and I will raise that person up on the last day.

Commentary of the day :
Saint Thérèse of the Child Jesus (1873-1897), Carmelite, Doctor of the Church
Autobiographical Ms. C, 35 r° (©Institute of Carmelite Studies)

«No one can come to me unless the Father who sent me draw him"

Mother, I think it is necessary to give a few more explanations on the passage in theCanticle of Canticles: "Draw me, we shall run in the odor of your ointments» (Sg 1,4 LXX)... "No one can come after me, unless the Father who sent me draws him,»Jesus said. Again... he teaches us that it enough to knock and it will be opened, to seek in order to find, to hold out one's hand humbly to receive what is asked for (Mt 7,8f.; Lk 11,9f.). He says that everything we ask the Father in His name, he will grant it (Jn 16,23)...

What is it then to ask to be "Drawn" if not to be united in an intimate way to the object which captivates our heart?

If fire and iron had the use of reason, and if the latter said to the other: "Draw me," would it not prove that it desires to be identified with the fire in such a way that the fire penetrate and drink it up with its burning substance and seem to become one with it?

Dear Mother, this is my prayer. I ask Jesus to draw me into the flames of His love, to unite me so closely to Him that He live and act in me.

I feel that the more the fire of love burns within my heart, the more I shall say: "Draw me," the more also the souls who will approach me (poor little piece of iron, useless if I withdraw from the divine furnace), the more these souls will run swiftly in the odor of the ointments of their Beloved, for a soul that is burning with love cannot remain inactive.

No doubt, she will remain at Jesus' feet as did Mary Magdalene, and she will listen to His sweet and burning words. Appearing to do nothing, she will give much more than Martha (Lk 10,39ff.).

6. Pope Jesus of Nazareth Vol 1,

----- Forwarded Message ----
From: WILLIAM ....
To: Donald ....
Sent: Wed, 11 May, 2011 17:38:29
Subject: Re: John 6 - and the world of the android phone!

Dear Father Donald,

Thank you! Goodness, I was bedazzled by the Android article and links - absolutely amazing! All so new to me, wonders that have arrived since I stepped aside from IT involvement five years ago. BUT what resources are available! It first needed my dictionary ("Android - a robot in human form"!) followed by Wikipedia! The Android Market is a vast world of enterprise for a world 'on the move'. I will ask the osteopath about the general topic - he runs his life from his mobile applications!

The Gospel readings, John 6, are an ocean of revelation, and there is so much to research... Benedict XVI Vol 1 excuses himself  (page 264) from 'considering the details of this discourse, which the exegetes have discussed at length and analysed thoroughly', limiting himself 'to drawing out its principal message'. At the foot of page 269 ff 270, he gives a very fine explanatory summary of the teaching, ending with a 'brief look at one of the key sayings of John's gospel' (page 271), bringing the whole mystery into the palm of one's hands in the Eucharist: a perfect summary from which to start to burrow... and where other than your recommended Sacra Pagina!

There are three passages in Sacra Pagina, each gathering pace in revelation. I began sedately with the first of the "Interpretations" that applied to today's Gospel passage, but the pace outpaced my resolve! [Page 214-215, verses 34-40] sets the scene, [page 217-219, verses 41-51] develops the theme, [page 221-224, verses 52-59] brings the revelation to a fulfilling climax. And the joy is that, over the next two days, I can re-read these 'interpretations' again, and again (at my own pace, knowing where they are heading!).

One day - either in learned book form (or indeed via an 'Android app'!), I should like to venture into the recommended texts which are listed "for reference and further study", but for now, I will relish all that Sacra Pagina presents.

Bounding with excitement, thank you for again drawing me into the joy of shared reflection!

Meanwhile I hope Fr. Nivard's own version of 'SatNav' brings him safely home soon! I will ask him of his adventures (yet to have my own to Nunraw!).

... Our Risen Lord,

William

---

From: Donald
To: William . . .
Sent: Wednesday, 11 May, 2011 13:00:58
Subject: Android Bible

Dear William,

On Tuersday I had the Mass.

We are into John 6 and I had a nodding wave at "BREAD" in this chapter, 20 occurrences. The Ancestors said "He gave them bread from heaven". Joh 6:31. The Jews speak of bread. Jesus uses the "word" very differently. There is fine tuning - it is as very different as heaven and earth.

"I am the bread of life".6:35

In this sound bite, we might ask, "How can I hwlp others understand Jesus' presence in the Eucharist.
We can, we offer Holy Mass, we can ask ourselves how understand Jesus' presence ..."     

BREAD in Ben xvi Vol 1 digs deep again. 

But I feel that the brain  wheels are grinding slower.

Hence the easier diversion. See Attachment of Evaluation of Android Bible. http://bibleandtech.blogspot.com/2011/05/evaluation-of-android-bible-apps.html

And, after-though, Haydock Commentary on Jn 6.

.....+

Donald

 JESUS OF NAZARETH, POPE BENED1CT XVI, Part 1 

From the Baptism in the Jordan to the Transfiguration, pp. 263-272

Bread

We have already dealt extensively with the bread motif in connection with Jesus' temptations. We have seen that the temptation to turn the desert rocks into bread raises the whole question of the Messiah's mission, and that through the devil's distortion of this mission Jesus' positive answer can already be glimpsed; this answer then becomes explicit once and for all in the gift of his body as bread for the life of the world on the eve of his Passion. We have also encountered the bread motif in our exposition of the fourth petition of the Our Father, where we tried to survey the different dimensions of this petition, and thus to explore the full range of the bread theme. At the end of Jesus' activity in Galilee, he performs the multiplication of the loaves; on one hand, it is an unmistakable sign of Jesus' messianic mission, while on the other, it is also the crossroads of his public ministry, which from this point leads dearly to the Cross. All three Synoptic Gospels tell of a miraculous feeding of five thousand men (cf Mt 14:13-21; Mk 6:32-44; Lk 9:10b-I7); Matthew and Mark tell of an additional feeding of four thousand (cf. Mt 15:32-38; Mk 8:1-9).

The two stories have a rich theological content that we cannot enter into here. I will restrict myself to John's story of the multiplication of the loaves (cf. [n 6:1-15), not in order to study it in depth, but rather to focus upon the interpretation that Jesus gives of this event in his great bread of life discourse the following day in the synagogue on the other side of the lake. One more qualification is in order: We cannot consider the details of this discourse, which the exegetes have discussed at length and analyzed thoroughly. I would merely like to draw out its principal message and, above all, to situate it in the context of the whole tradition to which it belongs and in terms of which it has to be understood.

Edward Lear's Bethlehem 1858

Acknowledge
http://www.indcatholicnews.com/news.php?viewStory=18200

Bonhams to sell Edward Lear painting of Bethlehem

By: Jo Siedlecka

Posted: Tuesday, May 10, 2011 1:08 pm

Edward Lear's Bethlehem 1858  As well as being a well known poet, Edward Lear (1812-1888) was also a prolific artist.  The next 19th Century Paintings auction at Bonhams New Bond Street, in London,  features a beautiful topographical scene of Bethlehem which Lear completed from sketches he made whilst travelling in the Middle East.  It is estimated to sell for £50,000-80,000 at the auction on 13th July 2011. Early on in his painting career Lear focused predominantly on ornithological works and was employed by the Zoological Society, but landscapes subsequently became his preferred subject.  He was a frequent traveller and on his numerous journeys he kept detailed diaries as well as many topographical watercolour sketches that were later worked up in oils back in his studio. In 1858, accompanied by his manservant Georgio Kokali, Lear spent three months touring Jerusalem, Petra, Bethlehem, Hebron and Lebanon, after receiving a commission from Lady Waldegrave for two works including a view of Jerusalem.  On 2 April he left Jerusalem to travel south to Bethlehem and it was on this visit that he did the preliminary sketches for this painting.  He wrote to Lady Waldegrave, “My stay at Bethlehem delighted me greatly - & I then hoped to have got similar drawings of all the Holy Land. – All the country near it is lovely – and you see Ruth in the fields all day below those dark olives.”  Lear returned back to London after his travels armed with numerous sketches from Palestine.  The Pre-Raphaelite sculptor Thomas Woolner described them in a letter to Emily Tennyson, “I went to Holman Hunt’s the other evening and met Lear who shewed all his sketches done in Holy Land: I think that they are the most beautiful things he has ever done: if you have not seen them I hope you will, for they would give much delight and interest you extremely, not only for the mystery and history attached to the places themselves but also for the excessive fineness, tenderness and beauty of the art displayed in them.”  The sketches were later worked up into oil paintings, and it is believed that this work was commissioned by Leonard Rowe Valpy, solicitor to John Ruskin and a noted collector of contemporary painting. Charles O’Brien, Head of 19th Century Pictures at Bonhams said: “We are delighted to offer for auction this rare Lear view of Bethlehem, a place of huge religious and historical significance, and the artist’s only major oil of the subject.”