13 posts tagged “catholicism”

His Holiness, by Carl Bernstein and Marco Politi, is the third biography I have read on John Paul II (JPII), the former leader of the Roman Catholic Church (Garry O’Connor’s Universal Father and George Weigel’s Witness to Hope were the other two). Weigel’s book, a 1056 page behemoth complete with two sections of color pictures, is often held up as the gold standard of JPII biographies because of its depth on both the pope’s life and his spiritual framework. O’Connor’s book was just okay in my opinion, providing a condensed and somewhat sterile version of both JPII’s life and religious thought.

When I started to read His Holiness, I had Weigel’s book in the back of my mind as the premier book on JPII. What I was hoping for, and what Bernstein & Politi provided, was something new and interesting about JPII. Being a Catholic theologian and a senior fellow at the somewhat right-leaning Ethics and Public Policy Center, Weigel was somewhat biased in his biography on JPII and did not do much to show any criticism of the former pontiff. One would think, after reading Weigel’s book, that JPII was the most brilliant pope ever to lead the church since St. Peter.

What Bernstein & Politi did was offer some balance to my view of JPII via that wonderful world of journalism. His Holiness is a thorough analysis of JPII’s life from his birth in 1920 until 1996. By not wearing the Catholic-colored glasses used by Weigel, Bernstein & Politi were able to show some moments in JPII’s life were he might not have been at his best, thus giving the reader some honest perspective.

This perspective really came into play when the pope’s life in the 1990s is considered. Throughout much of the pope’s life, he was dealing with the Soviet brand of communism found in both his home country of Poland and throughout much of Eastern Europe. After the fall Soviet-style communism in the late 1980s, the pope’s energy and focus shifted to other areas of human life, including such hot-button issues like abortion and the role of women. Weigel portrayed the pope as the noble bearer of Catholic truth (not my personal theological belief), whereas Bernstein & Politi portrayed JPII as perhaps the strict traditionalist and conservative he probably was during his papacy.

An excellent example of this dichotomy was a 1994 meeting JPII had with Dr. Nafis Sadik, the head of the United Nations Fund for Population Activities. The occasion for their meeting was the United Nations International Conference on Population and Development (ICPD) held in Cairo, Egypt. The issue at stake was the proposed recognition by the United Nations of a person’s completely unrestricted right to have an abortion, an idea that is counter to Roman Catholic doctrine. Weigel devoted approximately one half of a page to this meeting. Here is how Weigel portrayed Sadik: “Mrs. Sadik’s conclusion about her forty-minute discussion with John Paul—‘He does not like women. I expected a little more sympathy for the suffering and death—‘ was simply bizarre” (719). Contrasting this was his depiction of JPII: “John Paul gave her a lengthy memorandum of objections to the Cairo draft document, and tried, as he said later, to explain to her the Church’s teaching: ‘She didn’t want to discuss it’” (718).

However, Sadik did want to discuss the matter at hand, to which Bernstein & Politi offered five and a half pages of discussion to back it up. Here is an excerpt that is particularly telling:

She spoke to him about the approximately 200,000 women who die every year from self-induced abortions—a major health issue: “Religious leaders—and all of us, really—must address this very important issue.”

“Don’t you think,” John Paul II interjected, “that the irresponsible behavior of men is caused by women?” (521)

Bernstein & Politi offered some objectivity that is lacking with Weigel. However, this objectivity was quickly whittled away by Weigel’s ability to understand JPII’s spiritual identity and bring it out in writing. Bernstein & Politi failed miserably to present the spiritual aspect of JPII. Instead, Bernstein & Politi wrote long chapters about the failure of Soviet communism and JPII’s contribution in that failure. While this is important in understanding JPII as a whole, Bernstein and Politi went into so much detail, that JPII’s name was often missing amidst the history and connection of the Soviet Union, United States, Poland, and the Vatican.

I believe Weigel’s book is far superior to Bernstein & Politi’s book. Weigel, while not as objective, offered far more information and tended to stay focused on JPII, rather than wander off into other matters. However, Bernstein & Politi went to a place Weigel did not go: showing blatant ignorance. Bernstein & Politi said the following about JPII’s trip to Auschwitz in 1979: “For the first time ever a Roman pontiff was going to render homage to the victims of the Holocaust, to all the victims of Nazi persecution, entering the place to which the wartime pope, Pius XII, had closed his eyes” (227).

I wrote a paper for my religion research course on Pius XII. While Pius XII could have done more (along with many leaders of that time), he certainly did not just close his eyes. If one did even a modest amount of honest research, this would become evident.

DOCUMENT REGARDING CERTAIN ASPECTS OF CHURCH DOCTRINE

VATICAN CITY, JUL 10, 2007 (VIS) - Made public today was a document from the Congregation for the Doctrine of the Faith: "Responses to some Questions Regarding Certain Aspects of the Doctrine on the Church." It is dated June 29, Solemnity of Sts. Peter and Paul, Apostles, and bears the signatures of Cardinal William Joseph Levada and Archbishop Angelo Amato S.D.B., respectively prefect and secretary of the congregation.

The document has been published in Latin, Italian, French, English, German, Spanish, Portuguese and Polish. The complete English-language version is given below:

  "Introduction

  "The Second Vatican Council, with its Dogmatic Constitution 'Lumen gentium,' and its Decrees on ecumenism ('Unitatis redintegratio') and the Oriental Churches ('Orientalium Ecclesiarum'), has contributed in a decisive way to the renewal of Catholic ecclesiology. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter 'Ecclesiam suam' (1964) and John Paul II in his Encyclical Letter 'Ut unum sint' (1995).

  "The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration 'Mysterium Ecclesiae' (1973), the Letter addressed to the Bishops of the Catholic Church 'Communionis notio' (1992), and the declaration 'Dominus Iesus' (2000), all published by the Congregation for the Doctrine of the Faith.

  "The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the Magisterium which are open to misunderstanding in the theological debate.

  "Responses to the Questions

  "First Question: Did the Second Vatican Council change the Catholic doctrine on the Church?

  "Response: The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.

  "This was exactly what John XXIII said at the beginning of the Council. Paul VI affirmed it and commented in the act of promulgating the Constitution Lumen gentium: 'There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation.' The Bishops repeatedly expressed and fulfilled this intention.

  "Second Question: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?

  "Response: Christ 'established here on earth' only one Church and instituted it as a 'visible and spiritual community', that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted. 'This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic. ... This Church, constituted and organized in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him'.

  "In number 8 of the Dogmatic Constitution 'Lumen Gentium' 'subsistence' means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church, in which the Church of Christ is concretely found on this earth.

  "It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them. Nevertheless, the word 'subsists' can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the 'one' Church); and this 'one' Church subsists in the Catholic Church.

  "Third Question: Why was the expression 'subsists in' adopted instead of the simple word 'is'?

  "Response: The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are 'numerous elements of sanctification and of truth' which are found outside her structure, but which 'as gifts properly belonging to the Church of Christ, impel towards Catholic Unity.'

  "'It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church.'

  "Fourth Question: Why does the Second Vatican Council use the term 'Church' in reference to the oriental Churches separated from full communion with the Catholic Church?

  "Response: The Council wanted to adopt the traditional use of the term. 'Because these Churches, although separated, have true sacraments and above all - because of the apostolic succession - the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds,' they merit the title of 'particular or local Churches,' and are called sister Churches of the particular Catholic Churches.

  'It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature.' However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches.

  "On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realized in history.

  "Fifth Question: Why do the texts of the Council and those of the Magisterium since the Council not use the title of 'Church' with regard to those Christian Communities born out of the Reformation of the sixteenth century?

  "Response: According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery cannot, according to Catholic doctrine, be called 'Churches' in the proper sense.

  "The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication."

  The Responses are accompanied by a commentary which explains: "In this document the Congregation for the Doctrine of the Faith is responding to a number of questions concerning the overall vision of the Church which emerged from the dogmatic and ecumenical teachings of the Second Vatican Council. ... The Council 'of the Church on the Church'."

  "This new document of the Congregation for the Doctrine of the Faith, which essentially summarizes the teaching of the Council and the post-conciliar Magisterium, constitutes a clear reaffirmation of Catholic doctrine on the Church. Apart from dealing with certain unacceptable ideas which have unfortunately spread around the Catholic world, it offers valuable indications for the future of ecumenical dialogue. This dialogue remains one of the priorities of the Catholic Church. ... However, if such dialogue is to be truly constructive it must involve not just the mutual openness of the participants but also fidelity to the identity of the Catholic faith."

  "Catholic ecumenism might seem, at first sight, somewhat paradoxical. The Second Vatican Council II used the phrase 'subsistit in' in order to try to harmonize two doctrinal affirmations: on the one hand, that despite all the divisions between Christians the Church of Christ continues to exist fully only in the Catholic Church, and on the other hand that numerous elements of sanctification and truth do exist outwith the visible boundaries of the Catholic Church whether in the particular Churches or in the ecclesial Communities that are not fully in communion with the Catholic Church."

  "Although the Catholic Church has the fullness of the means of salvation, 'nevertheless, the divisions among Christians prevent the Church from effecting the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her.' The fullness of the Catholic Church, therefore, already exists, but still has to grow in the brethren who are not yet in full communion with it and also in its own members who are sinners."

CDF/CHURCH DOCTRINE/AMATO:LEVADA                          VIS 070710 (1600)

Pope Benedict XVI, Sacramentum Caritatis

The Eucharist: a gift to men and women on their journey

If it is true that the sacraments are part of the Church's pilgrimage through history (99) towards the full manifestation of the victory of the risen Christ, it is also true that, especially in the liturgy of the Eucharist, they give us a real foretaste of the eschatological fulfilment for which every human being and all creation are destined (cf. Rom 8:19ff.). Man is created for that true and eternal happiness which only God's love can give. But our wounded freedom would go astray were it not already able to experience something of that future fulfilment. Moreover, to move forward in the right direction, we all need to be guided towards our final goal. That goal is Christ himself, the Lord who conquered sin and death, and who makes himself present to us in a special way in the eucharistic celebration. Even though we remain "aliens and exiles" in this world (1 Pet 2:11), through faith we already share in the fullness of risen life. The eucharistic banquet, by disclosing its powerful eschatological dimension, comes to the aid of our freedom as we continue our journey.

The eschatological banquet

Reflecting on this mystery, we can say that Jesus' coming responded to an expectation present in the people of Israel, in the whole of humanity and ultimately in creation itself. By his self-gift, he objectively inaugurated the eschatological age. Christ came to gather together the scattered People of God (cf. Jn 11:52) and clearly manifested his intention to gather together the community of the covenant, in order to bring to fulfilment the promises made by God to the fathers of old (cf. Jer 23:3; Lk 1:55, 70). In the calling of the Twelve, which is to be understood in relation to the twelve tribes of Israel, and in the command he gave them at the Last Supper, before his redemptive passion, to celebrate his memorial, Jesus showed that he wished to transfer to the entire community which he had founded the task of being, within history, the sign and instrument of the eschatological gathering that had its origin in him. Consequently, every eucharistic celebration sacramentally accomplishes the eschatological gathering of the People of God. For us, the eucharistic banquet is a real foretaste of the final banquet foretold by the prophets (cf. Is 25:6-9) and described in the New Testament as "the marriage-feast of the Lamb" (Rev 19:7-9), to be celebrated in the joy of the communion of saints (100).

The Eucharist and the Virgin Mary

From the relationship between the Eucharist and the individual sacraments, and from the eschatological significance of the sacred mysteries, the overall shape of the Christian life emerges, a life called at all times to be an act of spiritual worship, a self-offering pleasing to God. Although we are all still journeying towards the complete fulfilment of our hope, this does not mean that we cannot already gratefully acknowledge that God's gifts to us have found their perfect fulfilment in the Virgin Mary, Mother of God and our Mother. Mary's Assumption body and soul into heaven is for us a sign of sure hope, for it shows us, on our pilgrimage through time, the eschatological goal of which the sacrament of the Eucharist enables us even now to have a foretaste.

In Mary most holy, we also see perfectly fulfilled the "sacramental" way that God comes down to meet his creatures and involves them in his saving work. From the Annunciation to Pentecost, Mary of Nazareth appears as someone whose freedom is completely open to God's will. Her immaculate conception is revealed precisely in her unconditional docility to God's word. Obedient faith in response to God's work shapes her life at every moment. A virgin attentive to God's word, she lives in complete harmony with his will; she treasures in her heart the words that come to her from God and, piecing them together like a mosaic, she learns to understand them more deeply (cf. Lk 2:19, 51); Mary is the great Believer who places herself confidently in God's hands, abandoning herself to his will. (102) This mystery deepens as she becomes completely involved in the redemptive mission of Jesus. In the words of the Second Vatican Council, "the blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son until she stood at the Cross, in keeping with the divine plan (cf. Jn 19:25), suffering deeply with her only-begotten Son, associating herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of the victim who was born of her. Finally, she was given by the same Christ Jesus, dying on the Cross, as a mother to his disciple, with these words: Woman, behold your Son."' (103) From the Annunciation to the Cross, Mary is the one who received the Word, made flesh within her and then silenced in death. It is she, lastly, who took into her arms the lifeless body of the one who truly loved his own "to the end" (Jn 13:1).

Consequently, every time we approach the Body and Blood of Christ in the eucharistic liturgy, we also turn to her who, by her complete fidelity, received Christ's sacrifice for the whole Church. The Synod Fathers rightly declared that "Mary inaugurates the Church's participation in the sacrifice of the Redeemer." (104) She is the Immaculata, who receives God's gift unconditionally and is thus associated with his work of salvation. Mary of Nazareth, icon of the nascent Church, is the model for each of us, called to receive the gift that Jesus makes of himself in the Eucharist.

Holy Gospel of Jesus Christ according to Saint John 13,31-33.34-35.

When Judas had left them, Jesus said, "Now is the Son of Man glorified, and God is glorified in him. (If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once. My children, I will be with you only a little while longer. You will look for me, and as I told the Jews, 'Where I go you cannot come,' so now I say it to you. I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another."

CHRIST WANTED ONE CHURCH OPEN TO EVERYONE

 

VATICAN CITY, MAY 4, 2007 (VIS) - Today in the Vatican, the Holy Father received prelates from the International Episcopal Conference of Sts. Cyril and Methodius, who have just completed their "ad limina" visit. The conference is based in Belgrade and brings together Catholics of Latin and Byzantine rite from Macedonia, Montenegro, and Serbia and Kosovo.

 

  The Pope greeted the bishops recalling how they "come from different countries that have different ethnic groups, cultures and languages," but how nonetheless their "ecclesial communities are united by the same faith in the Risen Christ handed down to us by the Apostles."

 

  "The various countries and the various social and religious environments in which your faithful live," said the Pope, "bring no small number of repercussions to their Christian life." These include questions such as "marriages between people of different confessions or religions which require ... particular spiritual attention and a more harmonious cooperation with other Christian Churches, ... the religious education of the new generations," and "the formation of sacred ministers and their spiritual accompaniment in a multi-confessional environment."

 

  "It is important to help seminarians" and for priests "to cultivate an intimate relationship with Jesus if they wish to accomplish their mission to the full and not just see themselves as simple 'employees' of an ecclesiastical organization. The priest is at the complete service of the Church, a living and spiritual organism that draws her energy not from nationalistic, ethnic or political factors, but from the action of Christ present in her ministers.

 

  "The Lord," Benedict XVI added, "wished His Church to be open to everyone. ... Over the course of the centuries, Tradition maintained [the Church's] universalistic character unaltered as she slowly spread and came into contact with different languages, races, nationalities and cultures."

 

  The Holy Father then went on to refer to the difficult mission faced by prelates from this episcopal conference, and encouraged them "to be an evangelical 'leavening' that ferments society" and to seek to involve "all members of the People of God, using all available tools of Christian formation, translated into the various languages of the people. Such joint pastoral action cannot but bring beneficial effects," also in the field of civil society.

 

  "Today, a poorly understood modernity tends to give exaggerated emphasis to the requirements of the individual, to the detriment of the duties that all people have towards God and towards the community to which they belong." Hence it is important "to highlight a correct conception of civil and public responsibility, because from such a vision arises the commitment to respect the rights of each, and the real integration of one's own culture with that of others."

 

  "Providence placed your peoples on a European continent that, over these years, has been undergoing a process of reconstruction. Your Churches also consider themselves as part of this historical process, well knowing that they have their own specific contribution to make. Unfortunately there is no lack of obstacles: the scarcity of means because of the economic situation, and the paucity of Catholic forces. Nor is it easy to forget the difficult heritage of 40 years of," communism "that gave rise to forms of social behavior not conducive to freedom and personal responsibility. At the same time, it is difficult to resist the temptation of Western materialism."

 

  "Do not lose heart!" the Holy Father concluded, reminding the prelates that the Lord "has put you in close contact with our Orthodox brethren. As limbs of the one Body, seek all possible forms of collaboration in the service of the one Kingdom of God. Do not be unwilling to collaborate with other Christian confessions and with all people of good will in order to promote everything that may help propagate the values of the Gospel."

Holy Gospel of Jesus Christ according to Saint John 14,1-6.

Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father's house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be. Where (I) am going you know the way." Thomas said to him, "Master, we do not know where you are going; how can we know the way?" Jesus said to him, "I am the way and the truth and the life. No one comes to the Father except through me.

Holy Gospel of Jesus Christ according to Saint John 14,6-14.

Jesus said to him, "I am the way and the truth and the life. No one comes to the Father except through me. If you know me, then you will also know my Father. From now on you do know him and have seen him." Philip said to him, "Master, show us the Father, and that will be enough for us." Jesus said to him, "Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves. Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father. And whatever you ask in my name, I will do, so that the Father may be glorified in the Son. If you ask anything of me in my name, I will do it.

Pope Benedict XVI

From his encyclical "Sacramentum Caritatis"

The Eucharist and the Sacrament of Holy Orders

In persona Christi capitis

The intrinsic relationship between the Eucharist and the sacrament of Holy Orders clearly emerges from Jesus' own words in the Upper Room: "Do this in memory of me" (Lk 22:19). On the night before he died, Jesus instituted the Eucharist and at the same time established the priesthood of the New Covenant. He is priest, victim and altar: the mediator between God the Father and his people (cf. Heb 5:5-10), the victim of atonement (cf. 1 Jn 2:2, 4:10) who offers himself on the altar of the Cross. No one can say "this is my body" and "this is the cup of my blood" except in the name and in the person of Christ, the one high priest of the new and eternal Covenant (cf. Heb 8-9). Earlier meetings of the Synod of Bishops had considered the question of the ordained priesthood, both with regard to the nature of the ministry (69) and the formation of candidates.(70) Here, in the light of the discussion that took place during the last Synod, I consider it important to recall several important points about the relationship between the sacrament of the Eucharist and Holy Orders. First of all, we need to stress once again that the connection between Holy Orders and the Eucharist is seen most clearly at Mass, when the Bishop or priest presides in the person of Christ the Head.

The Church teaches that priestly ordination is the indispensable condition for the valid celebration of the Eucharist.(71) Indeed, "in the ecclesial service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, High Priest of the redemptive sacrifice." (72) Certainly the ordained minister also acts "in the name of the whole Church, when presenting to God the prayer of the Church, and above all when offering the eucharistic sacrifice." (73) As a result, priests should be conscious of the fact that in their ministry they must never put themselves or their personal opinions in first place, but Jesus Christ. Any attempt to make themselves the centre of the liturgical action contradicts their very identity as priests. The priest is above all a servant of others, and he must continually work at being a sign pointing to Christ, a docile instrument in the Lord's hands. This is seen particularly in his humility in leading the liturgical assembly, in obedience to the rite, uniting himself to it in mind and heart, and avoiding anything that might give the impression of an inordinate emphasis on his own personality. I encourage the clergy always to see their eucharistic ministry as a humble service offered to Christ and his Church. The priesthood, as Saint Augustine said, is amoris officium, (74) it is the office of the good shepherd, who offers his life for his sheep (cf. Jn 10:14-15).

 

Holy Gospel of Jesus Christ according to Saint John 12,44-50.

Jesus cried out and said, "Whoever believes in me believes not only in me but also in the one who sent me, and whoever sees me sees the one who sent me. I came into the world as light, so that everyone who believes in me might not remain in darkness. And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world. Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, because I did not speak on my own, but the Father who sent me commanded me what to say and speak. And I know that his commandment is eternal life. So what I say, I say as the Father told me."

Holy Gospel of Jesus Christ according to Saint John 10,22-30.

The feast of the Dedication was then taking place in Jerusalem. It was winter. And Jesus walked about in the temple area on the Portico of Solomon. So the Jews gathered around him and said to him, "How long are you going to keep us in suspense? If you are the Messiah, tell us plainly." Jesus answered them, "I told you and you do not believe. The works I do in my Father's name testify to me. But you do not believe, because you are not among my sheep. My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father's hand. The Father and I are one."