Daily Gospel Exegesis Logical Bible Study

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John 20: 19-23 - 'As the Father sent me, so I am sending you: receive the Holy Spirit.'

Catechism of the Catholic Church Paragraphs:

- 645 (in 'The Condition of Christ's risen humanity') - By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his Passion. Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ's humanity can no longer be confined to earth, and belongs henceforth only to the Father's divine realm (abbreviated).

- 1120 (in 'The Sacraments of the Church') - The ordained priesthood guarantees that it really is Christ who acts in the sacraments through the Holy Spirit for the Church. the saving mission entrusted by the Father to his incarnate Son was committed to the apostles and through them to their successors: they receive the Spirit of Jesus to act in his name and in his person (abbreviated).

- 1441 (in 'Only God forgives sin') - Only God forgives sins. Since he is the Son of God, Jesus says of himself, "The Son of man has authority on earth to forgive sins" and exercises this divine power: "Your sins are forgiven." Further, by virtue of his divine authority he gives this power to men to exercise in his name.

- 858 (in 'The Apostles' Mission) - Jesus is the Father's Emissary. From the beginning of his ministry, he "called to him those whom he desired; .... and he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach." From then on, they would also be his "emissaries" (Greek apostoloi). In them, Christ continues his own mission: "As the Father has sent me, even so I send you." The apostles' ministry is the continuation of his mission; Jesus said to the Twelve: "he who receives you receives me."

- 976 (in 'I Believe in the Forgiveness of Sins') - The Apostle's Creed associates faith in the forgiveness of sins not only with faith in the Holy Spirit, but also with faith in the Church and in the communion of saints. It was when he gave the Holy Spirit to his apostles that the risen Christ conferred on them his own divine power to forgive sins: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."

- 1287 (in 'Confirmation in the economy of salvation') - This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. On several occasions Christ promised this outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost (abbreviated).

- 644 (in 'The Appearances of the Risen One')

- 1461 (in 'The Minister of this Sacrament')

- 1087 (in 'from the time of the church of the apostles')

- 730 (in 'Christ Jesus')

- 1485 (in 'The Sacrament of Penance and Reconciliation')

- 788 (in 'The Church is communion with Jesus')



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John 21: 20-25 - 'The disciple is the one who vouches for these things and we know that his testimony is true.'



Catechism of the Catholic Church Paragraphs:

- 878 (in 'Why the Ecclesial Ministry') - Finally, it belongs to the sacramental nature of ecclesial ministry that it have a personal character. Although Christ's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me" in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit ..."; "I absolve you...."

- 515 (in 'Christ's whole life is a mystery') - The Gospels were written by men who were among the first to have the faith and wanted to share it with others. Having known  in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life.



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John 21: 15-19 - 'Feed my lambs, feed my sheep.'



Catechism of the Catholic Church Paragraphs:

- 553 (in 'The Keys of the Kingdom') - The "power of the keys" designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: "Feed my sheep. The power to "bind and loose" connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom (abbreviated).

- 881 (in 'The Episcopal College and its head, the Pope') - The Lord made Simon alone, whom he named Peter, the "rock" of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. "The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head." This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Pope.

- 1429 (in 'The Conversion of the Baptised') - St. Peter's conversion after he had denied his master three times bears witness to this. Jesus' look of infinite mercy drew tears of repentance from Peter and, after the Lord's resurrection, a threefold affirmation of love for him. The second conversion also has a communitarian dimension, as is clear in the Lord's call to a whole Church: "Repent!"

- 1551 (in 'In the person of Christ, the head') - This priesthood is ministerial. "That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a service." It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. the sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. the exercise of this authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all. "The Lord said clearly that concern for his flock was proof of love for him."



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John 17: 20-26 - 'Father, may they be completely one.''



Catechism of the Catholic Church Paragraphs:

- 260 (in 'The Divine Works and the Trinitarian Missions') - The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. But even now we are called to be a dwelling for the Most Holy Trinity: "If a man loves me", says the Lord, "he will keep my word, and my Father will love him, and we will come to him, and make our home with him":

- 877 (in 'Why the Ecclesial Ministry?') - Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy." Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons. For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.

- 820 (in 'Toward Unity') - "Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time." Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me." The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit.

- 690 (in 'The Joint Mission of the Son and the Spirit') - When Christ is finally glorified, he can in turn send the Spirit from his place with the Father to those who believe in him: he communicates to them his glory, that is, the Holy Spirit who glorifies him. From that time on, this joint mission will be manifested in the children adopted by the Father in the Body of his Son: the mission of the Spirit of adoption is to unite them to Christ and make them live in him (abbreviated).

- 2751 (in 'The Prayer of the Hour of Jesus') - Finally, in this prayer Jesus reveals and gives to us the "knowledge," inseparably one, of the Father and of the Son, which is the very mystery of the life of prayer.



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John 17: 11b-19 - 'Father, keep those you have given me true to your name.'



Catechism of the Catholic Church Paragraphs:

- 2747 (in 'The Prayer of the Hour of Jesus') - Christian Tradition rightly calls this prayer the "priestly" prayer of Jesus. It is the prayer of our high priest, inseparable from his sacrifice, from his passing over (Passover) to the Father to whom he is wholly "consecrated."

- 2750 (in 'The Prayer of the Hour of Jesus') - By entering into the holy name of the Lord Jesus we can accept, from within, the prayer he teaches us: "Our Father!" His priestly prayer fulfills, from within, the great petitions of the Lord's Prayer: concern for the Father's name; passionate zeal for his kingdom (Glory); The accomplishment of the will of the Father, of his plan of salvation; and deliverance from evil.

- 2815 (in 'Hallowed be thy name') - his petition embodies all the others. Like the six petitions that follow, it is fulfilled by the prayer of Christ. Prayer to our Father is our prayer, if it is prayed in the name of Jesus. In his priestly prayer, Jesus asks: "Holy Father, protect in your name those whom you have given me" (abbreviated).

- 2849 (in 'and lead us not into temptation') - In this petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the heart in communion with his own. Vigilance is "custody of the heart," and Jesus prayed for us to the Father: "Keep them in your name" (abbreviated).

- 2850 (in 'But deliver us from evil') - The last petition to our Father is also included in Jesus' prayer: "I am not asking you to take them out of the world, but I ask you to protect them from the evil one." It touches each of us personally, but it is always "we" who pray, in communion with the whole Church, for the deliverance of the whole human family (abbreviated).

- 2812 (in 'Hallowed be thy name') - Finally, in Jesus the name of the Holy God is revealed and given to us, in the flesh, as Savior, revealed by what he is, by his word, and by his sacrifice. This is the heart of his priestly prayer: "Holy Father . . . for their sake I consecrate myself, that they also may be consecrated in truth." Because he "sanctifies" his own name, Jesus reveals to us the name of the Father. At the end of Christ's Passover, the Father gives him the name that is above all names: "Jesus Christ is Lord, to the glory of God the Father."

- 2466 (in 'Living in the Truth') - he disciple of Jesus continues in his word so as to know "the truth [that] will make you free" and that sanctifies (abbreviated).

- 611 (in 'At the Last Supper Jesus anticipated the free offering of his life') - The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice. Jesus includes the apostles in his own offering and bids them perpetuate it. By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."

- 858 (in 'The Apostles' Mission')

- 611 (in 'At the Last Supper Jesus anticipated the free offering of his life')

- 2747 (in 'The Prayer of the Hour of Jesus')

- 2815 (in 'Hallowed be thy name')

- 2850 (in 'But deliver us from evil')

- 2466 (in 'Living in the Truth')



Got a Bible question? Send an email to logicalbiblestudy@gmail.com, and it will be answered in an upcoming episode!


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John 15: 9-17 -'You are my friends if you do what I command you.'



Catechism of the Catholic Church Paragraphs:

- 1823-1824 (in 'Charity') - Jesus makes charity the new commandment. By loving his own "to the end," he makes manifest the Father's love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love." and again: "This is my commandment, that you love one another as I have loved you." Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: "Abide in my love. If you keep my commandments, you will abide in my love."

- 1970 (in 'The New Law') - The entire Law of the Gospel is contained in the "new commandment" of Jesus, to love one another as he has loved us (abbreviated).

- 609 (in 'Jesus freely embraced the Father's redeeming love') - By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends." In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord." Hence the sovereign freedom of God's Son as he went out to his death.

- 1972 (in 'The New Law') - The New Law is called a law of love because it makes us act out of the love infused by the Holy Spirit, rather than from fear; a law of grace, because it confers the strength of grace to act, by means of faith and the sacraments; a law of freedom, because it sets us free from the ritual and juridical observances of the Old Law, inclines us to act spontaneously by the prompting of charity and, finally, lets us pass from the condition of a servant who "does not know what his master is doing" to that of a friend of Christ - "For all that I have heard from my Father I have made known to you" - or even to the status of son and heir.

- 2347 (in 'The Integrality of the gift of self') - The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends, who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality. Chastity is expressed notably in friendship with one's neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion.

- 459 (in 'Why did the Word become Flesh') - Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you." This love implies an effective offering of oneself, after his example (abbreviated).

- 737 (in 'The Holy Spirit and the Church') - He makes present the mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, that they may "bear much fruit" (abbreviated).

- 2074 (in 'The Decalogue and the Natural Law')

- 2745 (in 'Persevering in Love')

- 2615 (in 'Jesus teaches us how to pray')



Got a Bible question? Send an email to logicalbiblestudy@gmail.com, and it will be answered in an upcoming episode!


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