TEXT — John 14: 23–29 — Jesus goes to his Father who will send the Counsellor (Holy Spirit)
Importance of Keeping God’s Word
23 Jesus answered him, “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father’s who sent me.
The Counsellor
25 “These things I have spoken to you, while I am still with you. 26 But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.
God’s Peace is Coming
27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you.
Departure to the Father
Let not your hearts be troubled, neither let them be afraid. You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. 29 And now I have told you before it takes place, so that when it does take place, you may believe”.
EXPLANATION
23 Jesus answered him, “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father’s who sent me.
“Jesus answered him” — The setting of this scene is the Last Supper where Jesus is giving his farewell address to his apostles (Chapters 14–17). Jude Thaddeus asked him a question about the Second Coming. From what Jesus had said to the apostles he had the impression that Jesus would come again to show himself to the disciples but not to the world.
Jesus does not answer the question directly but tells Jude Thaddeus and the others that Jesus will come again to them if they “keep my word”. The world does not “keep my word” which is the “commandment of love” (Jn. 14: 15, 21, 23, 24). From these verses it can be seen that in this context “commandment” and “word” are interchangeable.
“‘If a man loves me, he will keep my word” — This is the first of three consequences of loving Jesus — the person who loves will keep Jesus’ word by obedience.
One who loves obeys Jesus’ command to love one another as he has loved them (Jn. 13: 34). That is how the world will come to Jesus because after he has gone his spirit will remain for all to see in the way the disciples observe fraternal love, the divine presence and spirit.
“and my Father will love him” — This is the second of three consequences of loving Jesus — God the Father loves those who obey Jesus and reflect his love for them for others. That spirit will draw people to him.
“and we will come to him and make our home with him — This is the third of three consequences of loving Jesus — This is the great promise. Those who love Jesus and show it by keeping his words in obedience (first consequence), are loved by his Father (second consequence) and he and Jesus will come to live in those persons’ hearts (third consequence).
Where the spirit of Jesus is, God is there too. This is how the “glory of God” is manifest in the world (Jn. 13: 31–35, Gospel for Sunday of Easter C5).
“He who does not love me does not keep my words” — One who does not love Jesus does not obey or fulfill the will of Jesus.
“and the word which you hear is not mine but the Father’s who sent me” — These words are not just Jesus’ words; they are the words of the Father who sent him. Therefore, one who rejects these words of Jesus rejects the Father as well as Jesus (Jn. 3: 34; 5: 23b–24; 8: 18, 28, 38, 47; 12: 49).
This is the answer to Jude Thaddeus’ question. The Father will not come to “the world” because “the world”, which is opposed to Jesus, is also opposed to the Father whose word “the world” will not accept. The Father is the source of eternal life as Jesus points out: “The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me”.
25 “These things I have spoken to you, while I am still with you. 26 But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.
‘These things I have spoken to you, while I am still with you” — These words occur six times as a refrain either beginning, as here, or ending a sub–section of a passage.
“But the Counsellor” — “Counsellor”, and also “Advocate|”, are English translations of the Greek word “Paraclete” which means one who comes to the assistance of another, particularly in legal matters. A more general description would be a ‘helper’.
St. John is the only evangelist who uses the term “Paraclete” and then only five times (Jn. 14: 16, 26; 15:26; 16: 1–14). In each of these references he speaks of the third person of the Blessed Trinity. In his First Epistle he used the term referring to Christ who intercedes for the sinner before his Father (I Jn. 2: 1). That is why the Holy Spirit is referred to as “another Paraclete” (Jn. 14: 16).
“the Holy Spirit” — This is John’s only use of this title. “The Holy Spirit” is a distinct divine person. John will develop the meaning as he writes. The title became the normal one in the Acts of the Apostles and in the various Creeds.
The “Holy Spirit”, the “Paraclete”, including the English translations, comes to the assistance of the apostles and their successors by teaching and recalling Jesus’ instructions (Jn. 14: 26; 16: 13); by bearing witness to Jesus (Jn. 15: 26); he will prove the world wrong about sin, righteousness and judgement (Jn. 16: 7–10) and lead them into all truth (Jn. 16:13). He is also known as the “Spirit of Truth” (Jn. 14: 16). There are many other roles that he plays but these are mentioned because of their connection with the current Gospel passage.
“whom the Father will send in my name” — The Father had sent the Son to do his will in word and deed. The “Holy Spirit” will also be sent to do the Father’s will.
The Holy Spirit will be sent “in the name” of Jesus (Jn. 14: 26). The Jews used the word “name” for “person” as Christians do when they say “In the name of the Father and of the Son and of the Holy Spirit” which means ‘on behalf of the person of the Father and the person of the Son and the person of the Holy Spirit’. It can also mean ‘at the request of…the Father… ’ (Jn. 14: 16). In this verse the meaning is ‘whom the Father will send at the request of Jesus’.
“he will teach you all things, and bring to your remembrance all that I have said to you” — “You” and “your” are in the plural and so do not refer to each individual in the Church but to the apostolic leaders.
When the Holy Spirit comes he will perform two aspects of the same function. He will:
(i) teach the disciples all the truths of revelation. This does not mean that he will teach any new revelation but will “declare” what Jesus, who is both the messenger and message from his Father, has taught. He will enable the apostles to understand what Jesus left them: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you” (Jn. 16: 13–15).
(ii) bring back to their memories what Jesus had taught them.
Examples are: Jn 2: 22 — “‘Destroy this temple, and in three days I will raise it up’ The Jews then said, ‘It has taken forty–six years to build this temple, and will you raise it up in three days?’ But he spoke of the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken”.
Jn 12: 16 — “His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him”.
27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you.
27 “‘Peace I leave with you; my peace I give to you” — “Peace” (Shalom) was the normal Jewish greeting or farewell. Jesus is departing from his apostles and so he wishes them “Peace”.
The word “peace” has many and deep meanings in the Bible. It could refer to the end times of the world, or to the Messiah who would bring peace. St. Paul called Christ “our peace” (Eph. 2: 14). The Messiah is the bringer of peace (Is. 9: 6–7; 48: 18; 52: 7; 57: 19; Mic. 5: 5; Mt. 10: 22; Lk. 2: 14; 19: 38; Ac. 10: 36; Rm. 14: 17). Acceptable substitutes for “peace” could be the presence of Jesus which, as a greeting, can be expressed as ‘God be with you’, ‘fulness of life’, ‘salvation’ which means reconciliation with God and with people, etc. This is Christ’s gift, “my gift”.
“not as the world gives do I give to you” — Earlier he had said, “I am not of this world” (Jn. 8: 23) in the sense I do not belong to this world. Because the world did not have his “peace” he was sent to bring it. Therefore the world cannot give “his peace”. The peace the world gives is so often brought about by violence and war and can be compatible with injustice.
St. Thomas explained, “The world gives peace so exterior goods can be possessed undisturbed; but I give peace so that you can obtain eternal things”.
Let not your hearts be troubled, neither let them be afraid. 28 You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I.
“‘Let not your hearts be troubled” — These words repeat Jn 14: 1. There the words “trust in God still, and trust in me” are added.
“neither let them be afraid” — They are not to be afraid, through lack of faith, of the consequences of his leaving them because of what is about to happen, his passion and death.
“You heard me say to you, “I go away, and I will come to you” — Jesus had already forewarned the apostles that he would depart from them but that he would return (Jn. 14: 3, 12, 18). Verses 3 and 28 form an ‘inclusion’ which means that what is written between them is about Jesus’ departure and return.
“If you loved me, you would have rejoiced, because I go to the Father” — By “if you loved me” he implies that they lack some degree of love. Their love for him should make them happy for his sake that he is going to his Father. He had already told them that he is going so that he might prepare a place for them with his Father and himself and assist them in their mission (Jn. 14: 1–3, 12, 18–21).
“for the Father is greater than I” — Jesus is both God and man — he has a divine nature and a human nature. By the divine nature he is equal to the Father. By the human nature he is less than the Father.
29 And now I have told you before it takes place, so that when it does take place, you may believe”.
29 ‘And now I have told you before it takes place, so that when it does take place, you may believe’” — This repeats another remark he made in Jn. 13: 19 about sharing with them a future event.
APPLICATION
Blessed Trinity Chapter 14 contains, in three parts, each being a request, the First “Farewell Discourse” of Jesus after the Last Supper:
(i) John 14: 1–6 — “Thomas said to him. ‘Lord, we do not know where you are going; how can we know the way?’” Jesus answer: “I am the way, the truth and the life”.
(ii) Jn. 14: 8–9 — “Philip said to him, ‘Lord, show us the Father, and we shall be satisfied”. Answer: “He who has seen me has seen the Father”.
(iii) Jn. 14: 23–29, — “Judas [Jude Thaddeus] said to him, “‘Lord, how is it that you will manifest yourself to us, and not to the world?” Today’s Gospel passage presents the answer including the role of the Holy Spirit.
The Blessed Trinity is treated in the above quotes from the chapter: (i) Jesus, God incarnate; (ii) the Father; (iii) the Holy Spirit.
The Catechism of the Catholic Church sums up in these words: “The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. The sending of the person of the Spirit after Jesus’ glorification reveals in its fullness the mystery of the Holy Trinity” (CCC, 244).
The Holy Spirit
The central theme in John Chapter 14 is that Jesus is departing from his apostles and from this world. This will not mean an end to his mission. It does mean a new way of God being present in the world for its salvation. The Father and Jesus will come and abide in those who love as Jesus taught. In addition, the Holy Spirit will come, not in a physical manner like Jesus, to be the soul and memory of the Church. Of course, if the Father and Son incarnate abide in people, the Spirit cannot be separated from them.
Jesus was sent by the Father. The Spirit is also sent by the Father at the request of Jesus or sent by Jesus. Jesus’ mission was accomplished by his teaching and deeds which his Father wished him to reveal prior to his greatest revelation, his Fathers’ and his own love in his passion and death. The Spirit’s mission will be to teach and recall to the disciples’ memories the words and deeds of Jesus, the revelation of the Father and Jesus.
While disciples will listen to and obey the words of Jesus, there is a “world” that will not listen nor obey and so cuts itself off from God. There cannot be love in such people. They positively reject the Father whose words spoken by Jesus they will not accept.
Two matters which flow from this teaching on the Holy Spirit are very relevant. The first concerns the role of Pope and bishops in the Church to whom we should listen: “This same Spirit guides the successors of the Apostles, your bishops, united with the Bishop of Rome, to whom it was entrusted to preserve the faith and to ‘preach the Gospel to the whole creation’. Listen to their voices, for they bring you the word of the Lord” (Pope John Paul II, “Homily at Knock Shrine”, 30 September 1979).
The second explains the importance of the four Gospels: “Holy Mother Church has firmly and with absolute constancy maintained and continues to maintain, that the four Gospels… faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up. For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed”. (Vatican II, “Dei Verbum”, 19). This is why the Church most strongly recommends the reading of Sacred Scripture, particularly the Gospels.
Commentary on 6th Sunday of Easter C 22.05.2022
TEXT — John 14: 23–29 — Jesus goes to his Father who will send the Counsellor
(Holy Spirit)
Importance of Keeping God’s Word
23 Jesus answered him, “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father’s who sent me.
The Counsellor
25 “These things I have spoken to you, while I am still with you. 26 But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.
God’s Peace is Coming
27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you.
Departure to the Father
Let not your hearts be troubled, neither let them be afraid. You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. 29 And now I have told you before it takes place, so that when it does take place, you may believe”.
EXPLANATION
23 Jesus answered him, “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father’s who sent me.
“Jesus answered him” — The setting of this scene is the Last Supper where Jesus is giving his farewell address to his apostles (Chapters 14–17). Jude Thaddeus asked him a question about the Second Coming. From what Jesus had said to the apostles he had the impression that Jesus would come again to show himself to the disciples but not to the world.
Jesus does not answer the question directly but tells Jude Thaddeus and the others that Jesus will come again to them if they “keep my word”. The world does not “keep my word” which is the “commandment of love” (Jn. 14: 15, 21, 23, 24). From these verses it can be seen that in this context “commandment” and “word” are interchangeable.
“‘If a man loves me, he will keep my word” — This is the first of three consequences of loving Jesus — the person who loves will keep Jesus’ word by obedience.
One who loves obeys Jesus’ command to love one another as he has loved them (Jn. 13: 34). That is how the world will come to Jesus because after he has gone his spirit will remain for all to see in the way the disciples observe fraternal love, the divine presence and spirit.
“and my Father will love him” — This is the second of three consequences of loving Jesus — God the Father loves those who obey Jesus and reflect his love for them for others. That spirit will draw people to him.
“and we will come to him and make our home with him — This is the third of three consequences of loving Jesus — This is the great promise. Those who love Jesus and show it by keeping his words in obedience (first consequence), are loved by his Father (second consequence) and he and Jesus will come to live in those persons’ hearts (third consequence).
Where the spirit of Jesus is, God is there too. This is how the “glory of God” is manifest in the world (Jn. 13: 31–35, Gospel for Sunday of Easter C5).
“He who does not love me does not keep my words” — One who does not love Jesus does not obey or fulfill the will of Jesus.
“and the word which you hear is not mine but the Father’s who sent me” — These words are not just Jesus’ words; they are the words of the Father who sent him. Therefore, one who rejects these words of Jesus rejects the Father as well as Jesus (Jn. 3: 34; 5: 23b–24; 8: 18, 28, 38, 47; 12: 49).
This is the answer to Jude Thaddeus’ question. The Father will not come to “the world” because “the world”, which is opposed to Jesus, is also opposed to the Father whose word “the world” will not accept. The Father is the source of eternal life as Jesus points out: “The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me”.
25 “These things I have spoken to you, while I am still with you. 26 But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.
‘These things I have spoken to you, while I am still with you” — These words occur six times as a refrain either beginning, as here, or ending a sub–section of a passage.
“But the Counsellor” — “Counsellor”, and also “Advocate|”, are English translations of the Greek word “Paraclete” which means one who comes to the assistance of another, particularly in legal matters. A more general description would be a ‘helper’.
St. John is the only evangelist who uses the term “Paraclete” and then only five times (Jn. 14: 16, 26; 15:26; 16: 1–14). In each of these references he speaks of the third person of the Blessed Trinity. In his First Epistle he used the term referring to Christ who intercedes for the sinner before his Father (I Jn. 2: 1). That is why the Holy Spirit is referred to as “another Paraclete” (Jn. 14: 16).
“the Holy Spirit” — This is John’s only use of this title. “The Holy Spirit” is a distinct divine person. John will develop the meaning as he writes. The title became the normal one in the Acts of the Apostles and in the various Creeds.
The “Holy Spirit”, the “Paraclete”, including the English translations, comes to the assistance of the apostles and their successors by teaching and recalling Jesus’ instructions (Jn. 14: 26; 16: 13); by bearing witness to Jesus (Jn. 15: 26); he will prove the world wrong about sin, righteousness and judgement (Jn. 16: 7–10) and lead them into all truth (Jn. 16:13). He is also known as the “Spirit of Truth” (Jn. 14: 16). There are many other roles that he plays but these are mentioned because of their connection with the current Gospel passage.
“whom the Father will send in my name” — The Father had sent the Son to do his will in word and deed. The “Holy Spirit” will also be sent to do the Father’s will.
The Holy Spirit will be sent “in the name” of Jesus (Jn. 14: 26). The Jews used the word “name” for “person” as Christians do when they say “In the name of the Father and of the Son and of the Holy Spirit” which means ‘on behalf of the person of the Father and the person of the Son and the person of the Holy Spirit’. It can also mean ‘at the request of…the Father… ’ (Jn. 14: 16). In this verse the meaning is ‘whom the Father will send at the request of Jesus’.
“he will teach you all things, and bring to your remembrance all that I have said to you” — “You” and “your” are in the plural and so do not refer to each individual in the Church but to the apostolic leaders.
When the Holy Spirit comes he will perform two aspects of the same function. He will:
(i) teach the disciples all the truths of revelation. This does not mean that he will teach any new revelation but will “declare” what Jesus, who is both the messenger and message from his Father, has taught. He will enable the apostles to understand what Jesus left them: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you” (Jn. 16: 13–15).
(ii) bring back to their memories what Jesus had taught them.
Examples are: Jn 2: 22 — “‘Destroy this temple, and in three days I will raise it up’ The Jews then said, ‘It has taken forty–six years to build this temple, and will you raise it up in three days?’ But he spoke of the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken”.
Jn 12: 16 — “His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him”.
27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you.
27 “‘Peace I leave with you; my peace I give to you” — “Peace” (Shalom) was the normal Jewish greeting or farewell. Jesus is departing from his apostles and so he wishes them “Peace”.
The word “peace” has many and deep meanings in the Bible. It could refer to the end times of the world, or to the Messiah who would bring peace. St. Paul called Christ “our peace” (Eph. 2: 14). The Messiah is the bringer of peace (Is. 9: 6–7; 48: 18; 52: 7; 57: 19; Mic. 5: 5; Mt. 10: 22; Lk. 2: 14; 19: 38; Ac. 10: 36; Rm. 14: 17). Acceptable substitutes for “peace” could be the presence of Jesus which, as a greeting, can be expressed as ‘God be with you’, ‘fulness of life’, ‘salvation’ which means reconciliation with God and with people, etc. This is Christ’s gift, “my gift”.
“not as the world gives do I give to you” — Earlier he had said, “I am not of this world” (Jn. 8: 23) in the sense I do not belong to this world. Because the world did not have his “peace” he was sent to bring it. Therefore the world cannot give “his peace”. The peace the world gives is so often brought about by violence and war and can be compatible with injustice.
St. Thomas explained, “The world gives peace so exterior goods can be possessed undisturbed; but I give peace so that you can obtain eternal things”.
Let not your hearts be troubled, neither let them be afraid. 28 You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I.
“‘Let not your hearts be troubled” — These words repeat Jn 14: 1. There the words “trust in God still, and trust in me” are added.
“neither let them be afraid” — They are not to be afraid, through lack of faith, of the consequences of his leaving them because of what is about to happen, his passion and death.
“You heard me say to you, “I go away, and I will come to you” — Jesus had already forewarned the apostles that he would depart from them but that he would return (Jn. 14: 3, 12, 18). Verses 3 and 28 form an ‘inclusion’ which means that what is written between them is about Jesus’ departure and return.
“If you loved me, you would have rejoiced, because I go to the Father” — By “if you loved me” he implies that they lack some degree of love. Their love for him should make them happy for his sake that he is going to his Father. He had already told them that he is going so that he might prepare a place for them with his Father and himself and assist them in their mission (Jn. 14: 1–3, 12, 18–21).
“for the Father is greater than I” — Jesus is both God and man — he has a divine nature and a human nature. By the divine nature he is equal to the Father. By the human nature he is less than the Father.
29 And now I have told you before it takes place, so that when it does take place, you may believe”.
29 ‘And now I have told you before it takes place, so that when it does take place, you may believe’” — This repeats another remark he made in Jn. 13: 19 about sharing with them a future event.
APPLICATION
Blessed Trinity Chapter 14 contains, in three parts, each being a request, the First “Farewell Discourse” of Jesus after the Last Supper:
(i) John 14: 1–6 — “Thomas said to him. ‘Lord, we do not know where you are going; how can we know the way?’” Jesus answer: “I am the way, the truth and the life”.
(ii) Jn. 14: 8–9 — “Philip said to him, ‘Lord, show us the Father, and we shall be satisfied”. Answer: “He who has seen me has seen the Father”.
(iii) Jn. 14: 23–29, — “Judas [Jude Thaddeus] said to him, “‘Lord, how is it that you will manifest yourself to us, and not to the world?” Today’s Gospel passage presents the answer including the role of the Holy Spirit.
The Blessed Trinity is treated in the above quotes from the chapter: (i) Jesus, God incarnate; (ii) the Father; (iii) the Holy Spirit.
The Catechism of the Catholic Church sums up in these words: “The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. The sending of the person of the Spirit after Jesus’ glorification reveals in its fullness the mystery of the Holy Trinity” (CCC, 244).
The Holy Spirit
The central theme in John Chapter 14 is that Jesus is departing from his apostles and from this world. This will not mean an end to his mission. It does mean a new way of God being present in the world for its salvation. The Father and Jesus will come and abide in those who love as Jesus taught. In addition, the Holy Spirit will come, not in a physical manner like Jesus, to be the soul and memory of the Church. Of course, if the Father and Son incarnate abide in people, the Spirit cannot be separated from them.
Jesus was sent by the Father. The Spirit is also sent by the Father at the request of Jesus or sent by Jesus. Jesus’ mission was accomplished by his teaching and deeds which his Father wished him to reveal prior to his greatest revelation, his Fathers’ and his own love in his passion and death. The Spirit’s mission will be to teach and recall to the disciples’ memories the words and deeds of Jesus, the revelation of the Father and Jesus.
While disciples will listen to and obey the words of Jesus, there is a “world” that will not listen nor obey and so cuts itself off from God. There cannot be love in such people. They positively reject the Father whose words spoken by Jesus they will not accept.
Two matters which flow from this teaching on the Holy Spirit are very relevant. The first concerns the role of Pope and bishops in the Church to whom we should listen: “This same Spirit guides the successors of the Apostles, your bishops, united with the Bishop of Rome, to whom it was entrusted to preserve the faith and to ‘preach the Gospel to the whole creation’. Listen to their voices, for they bring you the word of the Lord” (Pope John Paul II, “Homily at Knock Shrine”, 30 September 1979).
The second explains the importance of the four Gospels: “Holy Mother Church has firmly and with absolute constancy maintained and continues to maintain, that the four Gospels… faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up. For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed”. (Vatican II, “Dei Verbum”, 19). This is why the Church most strongly recommends the reading of Sacred Scripture, particularly the Gospels.