http://www.dailycatholic.org/issue/12Apr/2eastsun.htm#haydock

Epistle: 2 Saint Peter 2: 21-25

21 For to this you have been called: because Christ also suffered for us, leaving you an example that you should follow His steps.

22 Who did no sin, neither was guile found in His mouth:

23 Who when He was reviled, did not revile: when He suffered, He threatened not: but delivered Himself to him that judged Him unjustly:

Commentary on Verse 23: Christ, Who was incapable of sinning, did not revile them that reviled Him; He suffered all with patience; He willingly gave Himself up to Pontius Pilate, that judged Him, and condemned Him unjustly to the death of the cross: and remember that all He suffered was to satisfy for your sins, that He bore our sins in His Own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in Him, and to be eternally happy by following His doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by His grace and by His merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under His care, inspection, and protection. (Witham)

24 Who His Ownself bore our sins in His body upon the tree: that we being dead to sins, should live to justice: by Whose stripes you were healed.

25 For you were as sheep going astray: but you are now converted to the pastor and bishop of your souls.


Gospel: St. John 10: 11-16

11 I am the good shepherd. The good shepherd giveth His life for His sheep.

Commentary on Verse 11: How happy are we in having such a shepherd, so great, so good, so loving, so careful of our true welfare! O He is the true shepherd indeed, that came down from Heaven to seek the poor sheep that was lost; and when He found it, took it upon His Own shoulders to carry it home with joy to His heavenly fold. How dearly have His sheep cost Him, for truly has He made good in Himself this sentence, that the good shepherd giveth His life for His sheep. Let us then ever follow and obey, love and embrace this true shepherd of our souls. (Meditations for every Day, vol. ii. p. 417.) The good pastor gives his life for his sheep; He exposes himself to every danger to save them, no inclemency of the weather, no frost or cold, no rains or tempests, can drive him from looking over his sheep, to defend them from the attacks of wolves, &c. and like Jacob he might say, day and night was I parched with heat, and with cold, and sleep departed from my eyes. (Genesis xl.) Or, like David speaking to Saul: "Thy servant kept his father's sheep, and there came a lion or a bear, and took a ram out of the midst of the flock; and I pursued after them, and struck them, and delivered it out of their mouths; and they arose up against me, and I caught them by the throat, and I strangled them, and killed them." (1 Kings xvii.) This is a model of a true pastor. But Jesus Christ has done more than this for us. He has exposed His life and His repose, He has spilled His blood, He delivered Himself to the fury of His enemies, and has offered Himself as a victim on the cross to His eternal Father, to free us, His lost sheep, from the most cruel wolf, the devil. And ever since His death He has always protected His Church, assisted and consoled His distressed flock under all their sufferings, pouring into their hearts the consolations of the Holy Spirit, and sending to them holy teachers, to govern and lead them in the holy path of salvation. Such were the apostles and their successors, the bishops and priests of the holy Catholic Church, whom He has sent, and will continue to send, to govern His flock to the end of time. (Calmet.)

12 But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf snatcheth, and scattereth the sheep:

13 And the hireling fleeth, because he is a hireling: and he hath no care for the sheep.

Commentary on Verse 13: Every bishop and pastor is bound to abide with his flock in the time of danger, and persecution, except himself be personally sought for, rather than his flock, or the flock itself forsake him. In such cases the pastor may fly, as the apostles did, and St. Athanasius and others. (St. Athanasius, Apol. de suâ fugâ.; St. Augustine, ep. 180.)

14 I am the good shepherd, and I know Mine, and Mine know Me.

Commentary on Verse 14: I know Mine, and Mine know Me. To know, in the style of the holy Scriptures, is to love and approve. (Witham)

15 As the Father knoweth Me, and I know the Father, and I lay down My life for My sheep.

Commentary on Verse 15: I lay down. That is, in a short time shall lay down My life for My sheep: for all, and in a special manner for My elect. See ver. 28. (Witham)

16 And other sheep I have, that are not of this fold: them also I must bring, and they shall hear My voice, and there shall be one fold, and one Shepherd.

Commentary on Verse 16: One fold. In the Greek one flock. The signification is the same; that is, there shall be one church of Jєωs and Gentiles converted. (Witham)
http://www.newadvent.org/summa/2011.htm#article1

Article 1. Whether to enjoy is an act of the appetitive power?

Objection 1. It would seem that to enjoy belongs not only to the appetitive power. For to enjoy seems nothing else than to receive the fruit. But it is the intellect, in whose act Happiness consists, as shown above (Question 3, Article 04), that receives the fruit of human life, which is Happiness. Therefore to enjoy is not an act of the appetitive power, but of the intellect.

Objection 2. Further, each power has its proper end, which is its perfection: thus the end of sight is to know the visible; of the hearing, to perceive sounds; and so forth. But the end of a thing is its fruit. Therefore to enjoy belongs to each power, and not only to the appetite.

Objection 3. Further, enjoyment implies a certain delight. But sensible delight belongs to sense, which delights in its object: and for the same reason, intellectual delight belongs to the intellect. Therefore enjoyment belongs to the apprehensive, and not to the appetitive power.

On the contrary, Augustine says (De Doctr. Christ. i, 4; and De Trin. x, 10,11): "To enjoy is to adhere lovingly to something for its own sake." But love belongs to the appetitive power. Therefore also to enjoy is an act of the appetitive power.

I answer that, "Fruitio" [enjoyment] and "fructus" [fruit] seem to refer to the same, one being derived from the other; which from which, matters not for our purpose; though it seems probable that the one which is more clearly known, was first named. Now those things are most manifest to us which appeal most to the senses: wherefore it seems that the word "fruition" is derived from sensible fruits. But sensible fruit is that which we expect the tree to produce in the last place, and in which a certain sweetness is to be perceived. Hence fruition seems to have relation to love, or to the delight which one has in realizing the longed-for term, which is the end. Now the end and the good is the object of the appetitive power. Wherefore it is evident that fruition is the act of the appetitive power.

Reply to Objection 1. Nothing hinders one and the same thing from belonging, under different aspects, to different powers. Accordingly the vision of God, as vision, is an act of the intellect, but as a good and an end, is the object of the will. And as such is the fruition thereof: so that the intellect attains this end, as the executive power, but the will as the motive power, moving (the powers) towards the end and enjoying the end attained.

Reply to Objection 2. The perfection and end of every other power is contained in the object of the appetitive power, as the proper is contained in the common, as stated above (Question 9, Article 1). Hence the perfection and end of each power, in so far as it is a good, belongs to the appetitive power. Wherefore the appetitive power moves the other powers to their ends; and itself realizes the end, when each of them reaches the end.

Reply to Objection 3. In delight there are two things: perception of what is becoming; and this belongs to the apprehensive power; and complacency in that which is offered as becoming: and this belongs to the appetitive power, in which power delight is formally completed.