Catholic lectionary for 3 May 2007

King James Version (en)

King James Version (en)

1 Corinthians, Chapter 15, verses 1-8

³ By Christ's resurrection

¹Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

²By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

³For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

⁴And that he was buried, and that he rose again the third day according to the scriptures:

⁵And that he was seen of Cephas, then of the twelve:

⁶After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

⁷After that, he was seen of James; then of all the apostles.

⁸And last of all he was seen of me also, as of one born out of due time.

Read more:1 Corinthians, Chapter 15

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15

15:2 Ye are saved, if ye hold fast - Your salvation is begun, and will be perfected, if ye continue in the faith.Unless ye have believed in vain - Unless indeed your faith was only a delusion.

15:3 I received - From Christ himself. It was not a fiction of my own. Isa 53:8-9.

15:4 According to the scriptures - He proves it first from scripture, then from the testimony of a cloud of witnesses. Psa 16:10.

15:5 By the twelve - This was their standing appellation; but their full number was not then present.

15:6 Above five hundred - Probably in Galilee. A glorious and incontestable proof! The greater part remain - Alive.

15:7 Then by all the apostles - The twelve were mentioned Co1 15:5. This title here, therefore, seems to include theseventy; if not all those, likewise, whom God afterwards sent to plant the gospel in heathen nations.

15:8 An untimely birth - It was impossible to abase himself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms himself to be not worthy the name of an apostle.

John, Chapter 14, verses 6-14

⁶ professeth himself the Way, the Truth and the Life, and one with the Father, ¹³ assureth their prayers in his name to be effectual

⁶Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

⁷If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

⁸Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

⁹Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

¹⁰Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

¹¹Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

¹²Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

¹³And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

¹⁴If ye shall ask any thing in my name, I will do it.

Read more:John, Chapter 14

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14

14:6 To the question concerning the way, he answers, I am the way.To the question concerning knowledge, he answers, I am the truth.To the question whither, I am the life. The first is treated of in this verse; the second, Joh 14:7-17; the third, Joh 14:18, etc

14:7 Ye have known - Ye have begun to know him.

14:10 I am in the Father - The words that I speak, etc - That is, I am one with the Father, in essence, in speaking, and in acting.

14:11 Believe me - On my own word, because I am God. The works - This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.

14:12 Greater works than these shall he do - So one apostle wrought miracles merely by his shadow, Act 5:15; another by handkerchiefs carried from his body, Act 19:12; and all spake with various tongues. But theconverting one sinner is a greater work than all these.Because I go to my Father - To send you the Holy Ghost.

NOTES

Jesus' words about His unity with the Father, spoken during the Last Supper, take on a new meaning compared with what they conveyed before. Now Jesus speaks of this unity as the way, the truth, and the life. His life itself proves to be not only the fullness of living truth but also...

Jesus' words about His unity with the Father, spoken during the Last Supper, take on a new meaning compared with what they conveyed before. Now Jesus speaks of this unity as the way, the truth, and the life. His life itself proves to be not only the fullness of living truth but also the living embodiment of the path everyone must travel—the path of the Kingdom. In those days, the ideas of way, truth, and life were traditionally associated with the Torah. The Torah was regarded as the way, the way of truth and the way of life, leading the one who walked it to God and to the threshold of the messianic Kingdom. The ideal was a living Torah, which a person could become if his life conformed to it completely.

By calling Himself the way, the truth, and the life, Jesus speaks of Himself as the living Torah. But His way becomes the way of the Kingdom. His relationship with the Father contains a dynamic that is revealed to the world as the dynamic of the Kingdom entering it. He goes to the Father—and the Kingdom enters the world. Such is the path of the Man who revealed the Torah to the world in all its fullness, the living Torah. But it is also the path of every Christian, everyone who wants to follow Christ into His Kingdom and travel that path to the end.

The Savior goes so that there may be a place in His Kingdom for each of His disciples and followers. But to become His disciple in truth, to reach those dwelling places in the Kingdom that He promises to prepare for them, one must repeat His journey. Not imitate it outwardly, but repeat it in essence, travel it oneself—and oneself become a living Torah.

Of course, a person does not remain alone on this path. Otherwise no one could become a living Torah, for without help from above this is impossible for a sinful human being. Yet everyone must still walk for himself. A person can be helped to walk, but only if he is walking rather than sitting on the sidelines. This is the path to which Jesus calls His disciples. He is confident that they know the way, for He Himself is before their eyes as a living example. They do not yet see or understand everything, of course, but what they do not yet see or understand can be understood only through their own experience, which each of them will gain in due course. Words are useless here. Jesus has already told His disciples the essential thing; the rest will become clear once they set out on the path.

When telling His disciples about the Kingdom, Jesus describes it by the example of the relations between Himself and His Father, and also between Himself and His disciples. He says to the disciples...

When telling His disciples about the Kingdom, Jesus describes it by the example of the relations between Himself and His Father, and also between Himself and His disciples. He says to the disciples: if you ask anything of the Father in My name, then I will do what you ask, and if you ask Me anything, I will do it. Thus, as we see, Jesus illustrates His own words that He is in the Father and the Father is in Him. In His presentation, the Kingdom turns out to be, first of all, a spiritual space, the space of the relations that unite Him with the Father and with all His disciples, uniting them in such a way that He becomes the Mediator between His disciples and the Father.

Perhaps this is exactly what Jesus means when He says that His Kingdom is "not of this world." Indeed, the only thing in us that does not depend in any way on the laws of our untransfigured world is our relation to someone or something, for it is determined exclusively by our will, which, unlike the body or the soul, remains free under any circumstances. And if the space of the Kingdom is precisely the space of our relations, then it truly can be completely independent of the laws of the world in which we live.

The only thing that can hinder this is our own fallen nature. After all, the fall became, first of all, the result of a wrong choice, an erroneous decision, and the consequence of such errors is above all the weakening of the will, which in a fallen person tends to submit to the very nature that, in a normal state, it should have governed. The only way out of this situation is the intervention of another will: also human, but not subject to original sin. For the spiritual space of the Kingdom, the will of the Messiah becomes just such a will. That is why He becomes the Mediator between God and His disciples and followers: without His will the Kingdom is impossible; it simply will not be the Kingdom of God in the true sense of the word.

Once the space of relations has been created, it is filled with the breath of God, thanks to which this space can spread wider and wider, including more and more hearts and saving more and more souls, right up to the moment when the Savior's return marks the completion of this process and the full triumph of the Kingdom that transfigures the world.

"I am the way and the truth and the life." That is how these words sound, in a way unfamiliar to our ear. We are more accustomed to "I am the way, the truth, and the life"; then it would be a list of coordinate terms, each of which could be moved into first place...

"I am the way and the truth and the life." That is how these words sound, in a way unfamiliar to our ear. We are more accustomed to "I am the way, the truth, and the life"; then it would be a list of coordinate terms, each of which could be moved into first place. See Fr. Georgy Chistyakov's book Light Shines in the Darkness, chapter 19. Yet such an approach substantially distorts the picture: the word "way" stands at the beginning for a reason, for Christ is the way, and "the expression 'and the truth and the life' has, to use the scholarly term, an explicative character, from the Latin explicatio, explanation" (ibid.).

But it is hard to come to such a conclusion by limiting oneself to an attentive reading of this one phrase alone; it is necessary to turn to the whole New Testament text as a whole. Let us recall the words where the way and life again appear together: "narrow is the gate and narrow the way that leads to life" (Matthew 7:14). The way that leads to life. What sort of way is this? Let us note that here it says "gate and way." But the Lord says, "I am the door; if anyone enters by Me, he will be saved, and will go in and out and find pasture" (John 10:9).

A door, like a gate, is something one must pass through in order to go out onto a way. But when the way is finished, one must pass through the gate and the door again, for this is the beginning and the end of the way. The Lord is the beginning and the end, but also what lies between them: the way itself. Let us recall another saying: "I know your works. Behold, I have set before you an open door, which no one can shut; you have little strength, and have kept My word, and have not denied My name" (Revelation 3:8). The opened door becomes, as it were, an icon of the Lord, who sends us on the way and waits for our return.

So we have tried to understand the link between "way and life." Now let us turn to the expression "way and truth." The word "truth" (like the words "to do," "works of God," "light," "hour," and some others) is key for the Gospel of John and does not occur in the synoptic text. First of all we must recall a fragment of the prologue: "for the law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). It is not He Himself who is truth, as one could think if the words in the phrase we are considering were separated by commas; rather, truth came through Him. And although neither the Greek nor the Latin originals contain this etymological connection, in Russian the word proiskhodit, "comes forth," has the same root as khodit, "to walk," and one can walk only by one way or another.

FAQ

Some believe that Jehovah God is the only Person who claims worship and trust, and that Jesus is the Son of God, also a Person, but does not claim worship, because Jesus is a creation of Jehovah; moreover, Jesus is not God, since He Himself often prayed to His Heavenly Father (He could not, after all, pray to Himself). The Holy Spirit is impersonal, an expression of the will of Jehovah God; the impersonality of the Holy Spirit is confirmed by the fact that during Pentecost, He descended upon those present, dividing into many flames. The point is that the Holy Spirit divided into many... but can a person divide and be considered the same person? Personally, I believe that judging the nature of God, considering that He is a Trinity or considering that the situation is as described above, is generally wrong. Who can comprehend the nature of God?

Who can comprehend the nature of God? Of course, only God Himself...

Who can comprehend the nature of God? Of course, only God Himself. But what is essentially important for our salvation, He reveals to us. Therefore, the Church has always tried to be precise in comprehending this Revelation, so it is necessary to clearly envision what is important for our coming to God.

The idea of the created nature of Jesus Christ was first expressed by the Alexandrian priest Arius at the beginning of the 4th century AD. The Church quite unanimously rejected this opinion as erroneous, because if it was not God who shared our life and our death with us, then there is no salvation from sin and death for us. Likewise, if the Holy Spirit is a faceless force (a sort of semolina porridge, God forgive me), then communion with a Personal God is impossible for us. In this case, again, there is no salvation, because the entire biblical faith collapses. After all, the Holy Spirit is precisely the One Who pours life into our hearts, and not in some Hellenistic "afterlife existence" (which is a non-biblical idea), but here and now. Thus, the Church believes that Jesus is the God-Man, consubstantial with the Father in His Divinity and consubstantial with us in His humanity, and the Holy Spirit is a Person, God, whom we worship together with the Father and the Son.

The arguments you write about do not seem convincing. Of course, Jesus prays—how else can a man (and God incarnate in a man as well) communicate with the Father? The manner of communion between the Father, the Son, and the Spirit in the Trinity is incomprehensible to us; but the God-Man Jesus Christ is humbled for our sake to such an extent that He also shares our manner of communion with the Father. As for the worship of Jesus Christ, the Holy Scripture says that it is precisely the belief that He is Lord that gives a person salvation. The Apostle Paul in his Epistles to the Romans ( 10:9), to the Philippians ( 2:6-11), and to the Colossians says that the will of God regarding our salvation is that we worship God in Jesus Christ, since "in Him dwells all the fullness of the Godhead bodily" ( 2:9). Obviously, the opinion of Arius regarding the created nature of the Son of God radically contradicts these last words of the apostle.

The Holy Spirit, of course, can act in every person, and in many people at once, for He is Almighty! And the "divided tongues, as of fire" are only visible signs of His coming, not He Himself. Ultimately, I reply to letters from many people—does my personality thereby divide into separate pieces of paper?

It is truly important for us to know and accept what is expressed in the dogmatic teaching of the seven Ecumenical Councils, including the concept of the Trinity, first explicitly formulated by St. Theophilus of Antioch in the second half of the 2nd century. The Triunity of God means for us that He a) is not like us; b) transcends us and our understanding; c) has life in Himself; d) gives us the opportunity to share with Him the fullness of His life. This is in brief, of course. The Church's teaching on the Triune God is profound and significant enough to become acquainted with it through the Bible itself and specialized sources.

Everyone, of course, is free to choose their own confession. But it is important for Christians to remember that every dogmatic assertion has consequences in practical spiritual life, and these consequences must be seen and evaluated by their fruits.

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