Fr Barr explains how Jesus came to die on the cross for us, but His ministry was to establish His Church for our good. As the Bible says in Genesis; “It is not good for man to be alone” (2:18). God established His Church to be a means of grace for each other. You are the Body of Christ. You are a means of grace to each other as well as the hierarchy and the sacraments.
INTERVIEW WITH CRISTIANO LUGLI
SPOKESPERSON OF THE COMMITTEES “RENOVATIO 21”, ITALY
Cristiano Lugli, together with other Catholic parents worried about the cell lines of aborted fetuses. Stated Mr. Lugli, “Our association wants to defend Life as an unrepeatable and divine miracle, and defends Civilization as the earthly cradle of Life. We also support the research of Dr. Stefano Montanari and Dr. Antonietta Gatti, two scientists and researchers, the only ones in Italy to talk about the speech of aborted fetuses to produce vaccines.” …
The Gospel of John does not have an account of how the birth of Jesus came about other than when it says, “And the Word became flesh” (John 1:14). The first historical context of the Gospel starts with John the Baptist. After that, John the Baptist introduces Jesus to the first disciples. Right after that, begins the second chapter and the Wedding in Cana. This is the first mention of Mary. Mary is mentioned again later in the suffering and death of Jesus.
I’ll give you some tips for looking up things in the Gospels. Remember, Mary is in only two of the Gospels, Luke and John. So, if you are looking for one of the stories where Mary, the Mother of Jesus, is present, then you would look for it in either the Gospel of Luke or John. If it is a story about Mary when Jesus was a child, then it is in the Gospel of Luke. Most anything during Jesus’ adulthood that deals with Mary would be from John. John accounts Mary at the Wedding of Cana and at the suffering and death of Jesus. There are, however, parts in Matthew and Luke where the Mother of Jesus is mentioned (MT 12:47 & Lk 8:20) as waiting outside with His “brothers”. Matthew’s account, written originally in Aramaic, a Hebrew language, does not make any difference between brothers and cousins. Back then, they used the same word to describe both cousin and brother. That is why we can still believe that Mary remained a virgin.
John also gives great detail that the other Gospel accounts do not have. One example of this is in Chapter Five at the beginning. There was a pool called Bethesda “with five porticoes” (Jn 5:2). This is an odd detail for its time, and perhaps that is why John notices this. Most buildings in Jesus’ time would have four porticoes (meaning doorways). Usually a building would have one door facing each direction; one facing north, one south, and so on. But, this one has five. Many scholars believed that John got this wrong and were starting to teach that the Gospel accounts did not intend to be historically accurate, as if the Gospels were just stories of myths trying to explain a spiritual reality. But, as archeologists found a pool building with five doorways in it, near to where John described. Therefore, the sceptics and those who are considered to be the “professional scientists” were wrong in their assumption, and the believers were vindicated. The Gospel of John does in fact provide actual, historical accuracy in its details.
In the Gospel of John is also the great “Bread of Life” discourse. This is where Jesus performed the multiplication of the loaves, walked across the sea, and then taught about the Eucharist. First, He reminds the people of the Manna in the desert by the multiplication of the loaves. They even mention it in verse thirty-one of Chapter Six. The miracle of the loaves was a set-up by Jesus so He could speak about the true Bread of Life of (Himself), in the Eucharist. He goes so far as to say, “Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life” (V 53-54). Many people leave because of this teaching, but Jesus does not back down. He does not say, “wait a minute, you are misunderstanding me, I meant it as a mere symbol”. No, He really means that He is the Bread of Life and that the host is really His body and the wine is no longer wine; it is His blood. He turns to his disciples and asks if they, too, are going to leave. Notice the chilling coincidence that you note at verse 66 in Chapter Six, that those who do not believe in the Eucharist leave Jesus and no longer follow Him.
The Gospel of John is written differently. It has twenty-one chapters that are steeped in theology. John tells the story, but with a heavy emphasis on Jesus’ Divinity. John seems to go off into another world, and yet gives a lot of detail that the other gospels do not catch. This gospel is very symbolic and raises the soul to great heights without the reader really fully understanding what they read. Continue reading