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 Haydockprovided 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/2012.htm#article1

Article 1. Whether intention is an act of the intellect or of the will?

Objection 1. It would seem that intention is an act of the intellect, and not of the will. For it is written (Matthew 6:22): "If thy eye be single, thy whole body shall be lightsome": where, according to Augustine (De Serm. Dom. in Monte ii, 13) the eye signifies intention. But since the eye is the organ of sight, it signifies the apprehensive power. Therefore intention is not an act of the appetitive but of the apprehensive power.

Objection 2. Further, Augustine says (De Serm. Dom. in Monte ii, 13) that Our Lord spoke of intention as a light, when He said (Matthew 6:23): "If the light that is in thee be darkness," etc. But light pertains to knowledge. Therefore intention does too.

Objection 3. Further, intention implies a kind of ordaining to an end. But to ordain is an act of reason. Therefore intention belongs not to the will but to the reason.

Objection 4. Further, an act of the will is either of the end or of the means. But the act of the will in respect of the end is called volition, or enjoyment; with regard to the means, it is choice, from which intention is distinct. Therefore it is not an act of the will.

On the contrary, Augustine says (De Trin. xi, 4,8,9) that "the intention of the will unites the sight to the object seen; and the images retained in the memory, to the penetrating gaze of the soul's inner thought." Therefore intention is an act of the will.

I answer that, Intention, as the very word denotes, signifies, "to tend to something." Now both the action of the mover and the movement of thing moved, tend to something. But that the movement of the thing moved tends to anything, is due to the action of the mover. Consequently intention belongs first and principally to that which moves to the end: hence we say that an architect or anyone who is in authority, by his command moves others to that which he intends. Now the will moves all the other powers of the soul to the end, as shown above (Question 9, Article 1). Wherefore it is evident that intention, properly speaking, is an act of the will.

Reply to Objection 1. The eye designates intention figuratively, not because intention has reference to knowledge, but because it presupposes knowledge, which proposes to the will the end to which the latter moves; thus we foresee with the eye whither we should tend with our bodies.

Reply to Objection 2. Intention is called a light because it is manifest to him who intends. Wherefore works are called darkness because a man knows what he intends, but knows not what the result may be, as Augustine expounds (De Serm. Dom. in Monte ii, 13).

Reply to Objection 3. The will does not ordain, but tends to something according to the order of reason. Consequently this word "intention" indicates an act of the will, presupposing the act whereby the reason orders something to the end.

Reply to Objection 4. Intention is an act of the will in regard to the end. Now the will stands in a threefold relation to the end. First, absolutely; and thus we have "volition," whereby we will absolutely to have health, and so forth. Secondly, it considers the end, as its place of rest; and thus "enjoyment" regards the end. Thirdly, it considers the end as the term towards which something is ordained; and thus "intention" regards the end. For when we speak of intending to have health, we mean not only that we have it, but that we will have it by means of something else.