http://www.dailycatholic.org/issue/13May/sunafasc.htm#haydock


"They have not known the Father, nor Me"

Sunday after the Ascension

    In all things Christ must be honored and defended even if it means being persecuted for believing in Him. Our Lord conveys these final words to His disciples, foretelling of a time when the Jєωs and unbelievers would greatly harass and even kill them. Every apostle except for St. John suffered martyrdom. When Jesus speaks of His followers "being put out of the ѕуηαgσgυєs" what do you think they'd have to say about BeneRatz' latest schmoozing and giving credence to Caiaphas and all the faithless Jєωs since who persist in their error? What does he do? Not only participates, thus publicly giving scandal through his persistent heresy, but proclaims that the Jєωs do not need to be converted. But then what's new? In fact, he's done it so much that few recognize the apostasy in their midst. We need only read what our Lord says about it in today's Gospel. Do you think Fr. Joseph Ratzinger has read that passage? Do you really think he cares? Ah, there's the rub. All hail man! Yes, Lord, we remember that You did tell us this too would come. Perhaps we never realized how bad it would be with so many duped into actually believing Ratzinger represents You. St. Paul says today "in all things God may be honored through Jesus Christ", not man.

Comprehensive Catholic Commentary
by
Fr. George Leo Haydock
provided by
John Gregory


Epistle: 1 St. Peter 4: 7-11

7 But the end of all is at hand. Be prudent therefore, and watch in prayers.

8 But before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins.

    Commentary on Verse 8 Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. Wi.

9 Using hospitality one towards another, without murmuring,

10 As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.

    Commentary on Verse 10 As good stewards of the manifold grace of God. An admonition to the ministers of the gospel, to employ well their talents and the graces received to the honor and glory of God. Wi.

11 If any man speak, let him speak, as the words of God. If any man minister, let him do it, as of the power, which God administereth: that in all things God may be honored through Jesus Christ: to Whom is glory and empire for ever and ever. Amen.

12 Dearly beloved, think not strange the burning heat which is to try you, as if some new thing happened to you;

    Commentary on Verse 12Think not strange, & c. Be not surprised, nor discouraged that a hot and sharp persecution is come upon you at this time, as if it were a new and an extraordinary thing. It is what you must expect and be ready to receive with patience, and even with joy, when you suffer as Christ did before you, and for His sake: this is the way to eternal happiness in Heaven. Wi.


Gospel: St. John 15: 26-27; 16: 1-4

26 But when the Paraclete cometh, Whom I will send you from the Father, the Spirit of truth, Who proceedeth from the Father, He shall give testimony of Me.

    Commentary on Verse 26Whom I will send. The Holy Ghost is sent by the Son: therefore He proceedeth from Him also, as from the Father; though the schismatical Greeks think differently; (B.) otherwise, as Dr. Challoner says, He could not be sent by the Son.

27 And you shall give testimony, because you are with Me from the beginning.

    Commentary on Verse 27 You shall give. He vouchsafes to join together the testimony of the Holy Ghost, and of the apostles; that we may see the testimony of truth, jointly to consist in the Holy Ghost, and in the prelates of the Catholic Church. See Acts, xv. 28.

1 These things have I spoken to you, that you may not be scandalized.

    Commentary on Verse 1Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak.

2 They will put you out of the ѕуηαgσgυєs: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God.

3 And these things will they do to you; because they have not known the Father, nor Me.

4 But these things I have told you, that when the hour shall come, you may remember that I told you of them.

    Commentary on Verse 4That when the hour of them shall come, you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. Wi.

http://www.newadvent.org/summa/2019.htm#article6

Article 6. Whether the will is good when it abides by erring reason?

Objection 1. It would seem that the will is good when it abides by erring reason. For just as the will, when at variance with the reason, tends to that which reason judges to be evil; so, when in accord with reason, it tends to what reason judges to be good. But the will is evil when it is at variance with reason, even when erring. Therefore even when it abides by erring reason, the will is good.

Objection 2. Further, the will is always good, when it abides by the commandment of God and the eternal law. But the eternal law and God's commandment are proposed to us by the apprehension of the reason, even when it errs. Therefore the will is good, even when it abides by erring reason.

Objection 3. Further, the will is evil when it is at variance with erring reason. If, therefore, the will is evil also when it abides by erring reason, it seems that the will is always evil when in conjunction with erring reason: so that in such a case a man would be in a dilemma, and, of necessity, would sin: which is unreasonable. Therefore the will is good when it abides by erring reason.

On the contrary, The will of those who slew the apostles was evil. And yet it was in accord with the erring reason, according to John 16:2: "The hour cometh, that whosoever killeth you, will think that he doth a service to God." Therefore the will can be evil, when it abides by erring reason.

I answer that, Whereas the previous question is the same as inquiring "whether an erring conscience binds"; so this question is the same as inquiring "whether an erring conscience excuses." Now this question depends on what has been said above about ignorance. For it was said (6, 8) that ignorance sometimes causes an act to be involuntary, and sometimes not. And since moral good and evil consist in action in so far as it is voluntary, as was stated above (Article 2); it is evident that when ignorance causes an act to be involuntary, it takes away the character of moral good and evil; but not, when it does not cause the act to be involuntary. Again, it has been stated above (Question 6, Article 8) that when ignorance is in any way willed, either directly or indirectly, it does not cause the act to be involuntary. And I call that ignorance "directly" voluntary, to which the act of the will tends: and that, "indirectly" voluntary, which is due to negligence, by reason of a man not wishing to know what he ought to know, as stated above (Question 6, Article 8).

If then reason or conscience err with an error that is voluntary, either directly, or through negligence, so that one errs about what one ought to know; then such an error of reason or conscience does not excuse the will, that abides by that erring reason or conscience, from being evil. But if the error arise from ignorance of some circuмstance, and without any negligence, so that it cause the act to be involuntary, then that error of reason or conscience excuses the will, that abides by that erring reason, from being evil. For instance, if erring reason tell a man that he should go to another man's wife, the will that abides by that erring reason is evil; since this error arises from ignorance of the Divine Law, which he is bound to know. But if a man's reason, errs in mistaking another for his wife, and if he wish to give her her right when she asks for it, his will is excused from being evil: because this error arises from ignorance of a circuмstance, which ignorance excuses, and causes the act to be involuntary.

Reply to Objection 1. As Dionysius says (Div. Nom. iv), "good results from the entire cause, evil from each particular defect." Consequently in order that the thing to which the will tends be called evil, it suffices, either that it be evil in itself, or that it be apprehended as evil. But in order for it to be good, it must be good in both ways.

Reply to Objection 2. The eternal law cannot err, but human reason can. Consequently the will that abides by human reason, is not always right, nor is it always in accord with the eternal law.

Reply to Objection 3. Just as in syllogistic arguments, granted one absurdity, others must needs follow; so in moral matters, given one absurdity, others must follow too. Thus suppose a man to seek vainglory, he will sin, whether he does his duty for vainglory or whether he omit to do it. Nor is he in a dilemma about the matter: because he can put aside his evil intention. In like manner, suppose a man's reason or conscience to err through inexcusable ignorance, then evil must needs result in the will. Nor is this man in a dilemma: because he can lay aside his error, since his ignorance is vincible and voluntary.