http://www.dailycatholic.org/issue/14Jul/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/2013.htm#article3

Article 3. Whether choice is only of the means, or sometimes also of the end?

Objection 1. It would seem that choice is not only of the means. For the Philosopher says (Ethic. vi, 12) that "virtue makes us choose aright; but it is not the part of virtue, but of some other power to direct aright those things which are to be done for its sake." But that for the sake of which something is done is the end. Therefore choice is of the end.

Objection 2. Further, choice implies preference of one thing to another. But just as there can be preference of means, so can there be preference of ends. Therefore choice can be of ends, just as it can be of means.

On the contrary, The Philosopher says (Ethic. iii, 2) that "volition is of the end, but choice of the means."

I answer that, As already stated (01, ad 2), choice results from the decision or judgment which is, as it were, the conclusion of a practical syllogism. Hence that which is the conclusion of a practical syllogism, is the matter of choice. Now in practical things the end stands in the position of a principle, not of a conclusion, as the Philosopher says (Phys. ii, 9). Wherefore the end, as such, is not a matter of choice.

But just as in speculative knowledge nothing hinders the principle of one demonstration or of one science, from being the conclusion of another demonstration or science; while the first indemonstrable principle cannot be the conclusion of any demonstration or science; so too that which is the end in one operation, may be ordained to something as an end. And in this way it is a matter of choice. Thus in the work of a physician health is the end: wherefore it is not a matter of choice for a physician, but a matter of principle. Now the health of the body is ordained to the good of the soul, consequently with one who has charge of the soul's health, health or sickness may be a matter of choice; for the Apostle says (2 Corinthians 12:10): "For when I am weak, then am I powerful." But the last end is nowise a matter of choice.

Reply to Objection 1. The proper ends of virtues are ordained to Happiness as to their last end. And thus it is that they can be a matter of choice.

Reply to Objection 2. As stated above (Question 1, Article 5), there is but one last end. Accordingly wherever there are several ends, they can be the subject of choice, in so far as they are ordained to a further end.