+ Jn 3: 1-8
Now there was a Pharisee named Nicodemus, a ruler of the Jews.
He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.”
Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.”
Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?”
Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.
What is born of flesh is flesh and what is born of spirit is spirit.
Do not be amazed that I told you, ‘You must be born from above.’
The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.”
The New American Bible
The Catechism of the Catholic Church
691 “Holy Spirit” is the proper name of the one whom we adore and glorify with the Father and the Son. The Church has received this name from the Lord and professes it in the Baptism of her new children.
728 Jesus does not reveal the Holy Spirit fully, until he himself has been glorified through his Death and Resurrection. Nevertheless, little by little he alludes to him even in his teaching of the multitudes, as when he reveals that his own flesh will be food for the life of the world. He also alludes to the Spirit in speaking to Nicodemus, to the Samaritan woman, and to those who take part in the feast of Tabernacles. To his disciples he speaks openly of the Spirit in connection with prayer and with the witness they will have to bear.
The term “Spirit” translates the Hebrew word ruah, which, in its primary sense, means breath, air, wind. Jesus indeed uses the sensory image of the wind to suggest to Nicodemus the transcendent newness of him who is personally God’s breath, the divine Spirit.On the other hand, “Spirit” and “Holy” are divine attributes common to the three divine persons. By joining the two terms, Scripture, liturgy, and theological language designate the inexpressible person of the Holy Spirit, without any possible equivocation with other uses of the terms “spirit” and “holy.”
782 The People of God is marked by characteristics that clearly distinguish it from all other religious, ethnic, political, or cultural groups found in history:
– It is the People of God: God is not the property of any one people. But he acquired a people for himself from those who previously were not a people: “a chosen race, a royal priesthood, a holy nation.”
– One becomes a member of this people not by a physical birth, but by being “born anew,” a birth “of water and the Spirit,” that is, by faith in Christ, and Baptism.
– This People has for its Head Jesus the Christ (the anointed, the Messiah). Because the same anointing, the Holy Spirit, flows from the head into the body, this is “the messianic people.”
– “The status of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple.”
– “Its law is the new commandment to love as Christ loved us.”This is the “new” law of the Holy Spirit.
– Its mission is to be salt of the earth and light of the world. This people is “a most sure seed of unity, hope, and salvation for the whole human race.”
– Its destiny, finally, “is the Kingdom of God which has been begun by God himself on earth and which must be further extended until it has been brought to perfection by him at the end of time.”
Fidelis of Sigmaringen
Fidelis of Sigmaringen, O.F.M. Cap. (1577 – 1622) was a Capuchin friar who was a major figure in the Counter-Reformation, and was murdered by his opponents at Seewis im Prättigau, now part of Switzerland. Fidelis was canonized in 1746.
He was born Mark Roy or Rey in 1577, in Sigmaringen, a town in modern-day Germany, then under the Principality of Hohenzollern-Sigmaringen. His father’s name was John Rey. He studied law and philosophy at the University of Freiburg.
Roy subsequently taught philosophy at this university, ultimately earning the degree of Doctor of Law. During his time as a student he did not drink wine, and wore a hair-shirt. He was known for his modesty, meekness and chastity.
In 1604, Roy accompanied, as preceptor (teacher-mentor), three young Swabian gentlemen on their travels through the principal parts of Europe. During six years of travel, he attended Mass very frequently. In every town they came to, he visited the hospitals and churches, passed several hours on his knees in the presence of the Blessed Sacrament, and was generous to the poor, sometimes giving them the very clothes off his back.
Upon his return, he practiced law as a counselor or advocate, at Colmar, in Alsace where he came to be known as the ‘poor man’s lawyer’. He scrupulously forbore all invectives, detractions, and whatever might affect the reputation of any adversary. Disenchanted with the evils associated with his profession, he was determined to enter the religious life as a member of the Capuchin friars.