http://www.dailycatholic.org/issue/12May/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



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 27You 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.

Article 4. Whether rectitude of the will is necessary for happiness?

Objection 1. It would seem that rectitude of the will is not necessary for Happiness. For Happiness consists essentially in an operation of the intellect, as stated above (Question 3, Article 4). But rectitude of the will, by reason of which men are said to be clean of heart, is not necessary for the perfect operation of the intellect: for Augustine says (Retract. i, 4) "I do not approve of what I said in a prayer: O God, Who didst will none but the clean of heart to know the truth. For it can be answered that many who are not clean of heart, know many truths." Therefore rectitude of the will is not necessary for Happiness.

Objection 2. Further, what precedes does not depend on what follows. But the operation of the intellect precedes the operation of the will. Therefore Happiness, which is the perfect operation of the intellect, does not depend on rectitude of the will.

Objection 3. Further, that which is ordained to another as its end, is not necessary, when the end is already gained; as a ship, for instance, after arrival in port. But rectitude of will, which is by reason of virtue, is ordained to Happiness as to its end. Therefore, Happiness once obtained, rectitude of the will is no longer necessary.

On the contrary, It is written (Matthew 5:8): "Blessed are the clean of heart; for they shall see God": and (Hebrews 12:14): "Follow peace with all men, and holiness; without which no man shall see God."

I answer that, Rectitude of will is necessary for Happiness both antecedently and concomitantly. Antecedently, because rectitude of the will consists in being duly ordered to the last end. Now the end in comparison to what is ordained to the end is as form compared to matter. Wherefore, just as matter cannot receive a form, unless it be duly disposed thereto, so nothing gains an end, except it be duly ordained thereto. And therefore none can obtain Happiness, without rectitude of the will. Concomitantly, because as stated above (Question 3, Article 8), final Happiness consists in the vision of the Divine Essence, Which is the very essence of goodness. So that the will of him who sees the Essence of God, of necessity, loves, whatever he loves, in subordination to God; just as the will of him who sees not God's Essence, of necessity, loves whatever he loves, under the common notion of good which he knows. And this is precisely what makes the will right. Wherefore it is evident that Happiness cannot be without a right will.

Reply to Objection 2. Every act of the will is preceded by an act of the intellect: but a certain act of the will precedes a certain act of the intellect. For the will tends to the final act of the intellect which is happiness. And consequently right inclination of the will is required antecedently for happiness, just as the arrow must take a right course in order to strike the target.

Reply to Objection 3. Not everything that is ordained to the end, ceases with the getting of the end: but only that which involves imperfection, such as movement. Hence the instruments of movement are no longer necessary when the end has been gained: but the due order to the end is necessary.