http://www.dailycatholic.org/issue/12Jul/6pentsun.htm#haydock

If we die to sin we will always be nourished


        For the Sixth Sunday after Pentecost we are reminded that through baptism we die to sin and are crucified with Christ, confident in knowing that if we are faithful to Him He will always be faithful to us, and, as St. Mark's Gospel illustrates in the loaves and the fishes, there is no end to His mercy and promises. We will always have nourishment for the soul.


Epistle: Romans 6: 3-11

3 Know you not that all we, who are baptized in Christ Jesus, are baptized in His death?

    Commentary on Verse 3 We. . .are baptized in His death. Greek, unto His death. The apostle here alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water, in which he finds a resemblance of Christ's death and burial under ground, and of His resurrection to an immortal life. So must we after baptism rise to lead a quite different life: having been also, when we were baptized and made Christians, planted as branches ingrafted in Christ, let us endeavour to bring forth the fruits of a virtuous life. Wi. Old man. . . body of sin. Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called out old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins which then ruled in us, are named the body of sin. Ch. The old and sinful man we must look upon as crucified with Him, and the body of sin, or our sinful body, destroyed. We must look upon ourselves as dead to sin, and that we must sin no more, as Christ being once risen, dies no more. Wi.

4 For we are buried together with Him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.

5 For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.

6 Knowing this, that our old man is crucified with Him, that the body of sin may be destroyed, to the end that we may serve sin no longer.

7 For he that is dead is justified from sin.

    Commentary on Verse 7 He that is dead from sin. Some translate, is freed from sin: this is true; but perhaps it is better to retain the word justified, which is observed to be a law-word used in courts of justice, where to be justified is to be acquitted, so that a man cannot be questioned again on that account; and so are sinners, when their sins are forgiven. W.

8 Now if we be dead with Christ, we believe that we shall live also together with Christ:

9 Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over Him.

10 For in that He died to sin, He died once; but in that He liveth, He liveth unto God:

    Commentary on Verse 10For in that He died to sin.? But the sense must be for sins, or to destroy other men?s sins, He Himself being incapable of sinning. W.

11 So do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus our Lord.


Gospel: St. Mark 8: 1-9

1 At that time, when there was a great multitude, and had nothing to eat; calling His disciples together, He saith to them:

2 I have compassion on the multitude, for behold they have now been with Me three days, and have nothing to eat.

3 And if I shall send them away fasting to their home, they will faint in the way; for some of them came from afar off.

4 And His disciples answered Him: From whence can any one fill them here with bread in the wilderness?

5 And He asked them: How many loaves have ye? Who said: Seven.

6 6 And taking the seven loaves, giving thanks, He broke, and gave to His disciples for to set before them; and they set them before the people.

7 And they had a few little fishes; and He blessed them, and commanded them to be set before them.

8 And they did eat and were filled; and they took up that which was left of the fragments, seven baskets.

    Commentary on Verse 8 After the multitude had eaten and were filled, they did not take the remains; but these the disciples collected, as in the former miracle of the multiplication of the loaves. By this circuмstance we are taught to be content with what is sufficient, and to seek no unnecessary supplies. We may likewise learn from this stupendous miracle the providence of God and His goodness, Who sends us not away fasting, but wishes all to be nourished and enriched with his grace. Theop. Thus does our Lord verify in His works what He has promised in His instructions; that if we will seek in the first instance the kingdom of God and His justice, that all necessary things shall be added unto us. By the gathering up of the fragments that remained, He not only made the miracle more striking to the multitude and to the apostles, but has also left us a practical lesson, how, in the midst of plenty, which proceeds from the munificence of Heaven, we must suffer no waste. H.

9 And they that had eaten were about four thousand; and He sent them away.

    Commentary on Verse 9 St. Matthew 15: 38 adds, without counting either the women or the children.

http://www.newadvent.org/summa/2005.htm#article3

Article 3. Whether one can be happy in this life?

Objection 1. It would seem that Happiness can be had in this life. For it is written (Psalm 118:1): "Blessed are the undefiled in the way, who walk in the law of the Lord." But this happens in this life. Therefore one can be happy in this life.

Objection 2. Further, imperfect participation in the Sovereign Good does not destroy the nature of Happiness, otherwise one would not be happier than another. But men can participate in the Sovereign Good in this life, by knowing and loving God, albeit imperfectly. Therefore man can be happy in this life.

Objection 3. Further, what is said by many cannot be altogether false: since what is in many, comes, apparently, from nature; and nature does not fail altogether. Now many say that Happiness can be had in this life, as appears from Psalm 143:15: "They have called the people happy that hath these things," to wit, the good things in this life. Therefore one can be happy in this life.

On the contrary, It is written (Job 14:1): "Man born of a woman, living for a short time, is filled with many miseries." But Happiness excludes misery. Therefore man cannot be happy in this life.

I answer that, A certain participation of Happiness can be had in this life: but perfect and true Happiness cannot be had in this life. This may be seen from a twofold consideration.

First, from the general notion of happiness. For since happiness is a "perfect and sufficient good," it excludes every evil, and fulfils every desire. But in this life every evil cannot be excluded. For this present life is subject to many unavoidable evils; to ignorance on the part of the intellect; to inordinate affection on the part of the appetite, and to many penalties on the part of the body; as Augustine sets forth in De Civ. Dei xix, 4. Likewise neither can the desire for good be satiated in this life. For man naturally desires the good, which he has, to be abiding. Now the goods of the present life pass away; since life itself passes away, which we naturally desire to have, and would wish to hold abidingly, for man naturally shrinks from death. Wherefore it is impossible to have true Happiness in this life.

Secondly, from a consideration of the specific nature of Happiness, viz. the vision of the Divine Essence, which man cannot obtain in this life, as was shown in the I, 12, 11. Hence it is evident that none can attain true and perfect Happiness in this life.

Reply to Objection 1. Some are said to be happy in this life, either on account of the hope of obtaining Happiness in the life to come, according to Romans 8:24: "We are saved by hope"; or on account of a certain participation of Happiness, by reason of a kind of enjoyment of the Sovereign Good.

Reply to Objection 2. The imperfection of participated Happiness is due to one of two causes. First, on the part of the object of Happiness, which is not seen in Its Essence: and this imperfection destroys the nature of true Happiness. Secondly, the imperfection may be on the part of the participator, who indeed attains the object of Happiness, in itself, namely, God: imperfectly, however, in comparison with the way in which God enjoys Himself. This imperfection does not destroy the true nature of Happiness; because, since Happiness is an operation, as stated above (Question 3, Article 2), the true nature of Happiness is taken from the object, which specifies the act, and not from the subject.

Reply to Objection 3. Men esteem that there is some kind of happiness to be had in this life, on account of a certain likeness to true Happiness. And thus they do not fail altogether in their estimate.