Episode 1385: Did you ever Sweat Blood?

“Facts are stubborn things; and whatever may be our wishes, our inclinations, or the dictates of our passion, they cannot alter the state of facts and evidence.”
― John Adams
I assure you, anything you hear from me on Catholic Reboot will always be the True Catholic Dogma, Doctrine and Faith and Morals. I will never color it to satisfy my own position or the modern culture. In today's world that is unthinkable. We must adjust everything including history to the new way of thinking. I call it the Encyclopedia of Satan.

But when it comes to the facts of Christ interesting many fellow Catholic would rather not discuss today. They’d rather speak in happy language. They’d rather not speak about hell or damnation or the consequences of their actions. They’d rather just go along to get along.

During Eucharistic adoration there is a part where you ask Christ what he wants you to do. I always say the say thing: “Tell me dear Lord how I can serve you and no matter what you ask of me I will rush to do it”. I woke up this morning with Christs agony in the garden on my mind. Don’t know why it was just there. Sometimes I wonder if like Satan who puts sinful things in my mind this was my guarding angel tell me that Christ wants his agony on the minds of the faithful much more. “Do this in memory of me”.

I have people ask me how I can say the rosary every day without becoming bored with the repletion of the sacramental. My response is “Its easy, I simply don’t stop trying to learn more about the mysteries”. If you want to become a good musician or singer you practice every single day and you go from being basic to good to great. Its that way with anything in life, if it is important enough to you you never stop going deeper and working harder. The main difference is this is for you immortal soul and unlike other things in your life where eventually you stop excelling, when it comes to your faith you can never hit the Penacle even if you lived a 1000 years. This is why it is so very said when Catholics give up the great antiquities of the faith for a phony limited protestant faith.

When I say the sorrowful mysteries I play the movie “Passion of the Christ” in my mind and do all I can to go back to that time to really escape my present thoughts and just place my mind there. When starting the first mystery “Agony in the Garden” it sets the pace. So what about the Agony in the Garden? What did Christ really go through? We were told the following high-level points:

1. He asked the apostles James, John and Peter (I call them Christs Dynamic Trio) they seem to be with him at the important moments. He asks them to stay awake and pray with him so they will not be tempted. Now that’s really interesting. He didn’t ask them to pray for him that his passion and death would be removed or the pain and suffering lessoned. Nope he asked them to pray so they would not fall into temptation.

2. He then was given 3 chalices:

a. The bitter chalice of his passion and death
b. The bitter chalice of indifferentism / poor Catholics
c. The glorius chalice of all that would come
Now they say after first and third chalice went to the apostles and first asked them again to pray.

3. Whom do you seek?

4. Judas why do you betray me with a kiss?

5. Peter I assure you if you live by the sword you shall die by it and he repairs the guards ear.

Okay so there we have the Agony in the Garden. But one very important eliminate is missing. Do you know what I left out?
Christ sweated Blood! Do you know how intense your mental suffering has to be to sweat blood? This is an extremely rare medical condition in which a person sweats blood or bleeds from their skin. The term "hematidrosis" is derived from the Greek words "haima" (blood) and "hidrōsis" (sweating). The exact cause of hematidrosis is not entirely understood, but it is often associated with severe emotional distress, anxiety, or intense stress. It is believed that the extreme emotional or physical strain triggers the release of certain chemicals in the body that cause blood vessels near the sweat glands to rupture, leading to blood mixing with sweat.

As you may all know, Anne Catherine Emmerich was a Roman Catholic nun and mystic who lived in the late 18th and early 19th centuries. She had visions and revelations about various biblical events, including the agony of Jesus in the garden of Gethsemane.
In her vision of Jesus' agony in the garden, Emmerich described the scene as follows:

Jesus and His disciples arrived at the Garden of Gethsemane after the Last Supper. Upon entering the garden, Jesus expressed deep distress and sorrow to His disciples, explaining to them that His soul was "sorrowful unto death." He asked Peter, James, and John to stay with Him and keep watch while He went a little farther to pray.

Emmerich portrayed Jesus falling to the ground in intense agony. She described how Jesus saw all the sins of humanity, past, present, and future, laid upon Him, and the weight of this burden was overwhelming. Jesus then prayed to God the Father, asking if it was possible for the cup of suffering to be taken away from Him, but ultimately submitting to God's will, saying, "Not my will, but Yours be done."

As Jesus prayed fervently, an angel appeared to comfort and strengthen Him during this difficult moment. However, the intensity of His suffering caused His sweat to become like drops of blood.

Meanwhile, the disciples, Peter, James, and John, who were supposed to be watching over Jesus, were exhausted and fell asleep. Emmerich mentioned how Jesus returned to them three times, finding them asleep each time, and urged them to stay awake and pray so they would not fall into temptation.

In her visions, Anne Catherine Emmerich emphasized the profound human and divine struggle that Jesus experienced in the Garden of Gethsemane, highlighting His willingness to take on the sins of humanity and His submission to the Father's will, even in the face of immense suffering.
Now lets pause right here. Everything Christ did was not just for that moment in history to for all through out history. This part of his agony shows how we must too stay awake (awake during our current times of crisis and pray so they would not fall into temptation).Christ is still fighting for us through his mystical body but we must participate. So we do not fall into temptation, The devil wants us to focus on other humanly things, earthly things, pleraurable things so we are easier for the plucking. Look around, are not most Catholics asleep in the faith? Don’t they want it easy and if they cant get it they will simply leave christs mystical body and then fall into a deep sleep of sin?
Here are some general themes and interpretations found in their writings:

St. Augustine of Hippo: Augustine, in his writings on the Gospels, emphasized the importance of vigilance in prayer and the battle against spiritual lethargy. He saw Jesus' request to the apostles to stay awake and pray as a reminder of the constant need for spiritual alertness and dependence on God's grace.

St. Thomas Aquinas: Aquinas, in his commentary on Matthew and other Gospel passages, highlighted Jesus' desire for His apostles to be spiritually prepared for the challenges ahead. He saw the call to pray as an essential aspect of discipleship and emphasized the need for the apostles to seek God's strength and guidance through prayer.

St. John Chrysostom: Chrysostom, in his homilies on Matthew and other Gospel passages, focused on the disciples' failure to stay awake and the lessons that can be drawn from it. He saw their drowsiness as symbolic of human weakness and the struggle to resist temptation. Chrysostom encouraged his listeners to learn from the apostles' mistake and strive for vigilance and persistence in prayer.

St. Bernard of Clairvaux: Bernard, known for his teachings on prayer and meditation, reflected on the significance of Jesus' call to prayer in the Garden of Gethsemane. He emphasized the importance of heartfelt prayer as a means of uniting with Christ's suffering and redemptive sacrifice.

St. Teresa of Ávila: Teresa, a Carmelite mystic and Doctor of the Church, wrote extensively about prayer and the spiritual life. She saw Jesus' call to the apostles to stay awake and pray as a model for intimate prayer with God. Teresa stressed the value of contemplative prayer and the need for surrender to God's will.
But what did the saints say about Christ sweating blood?
St. Ambrose of Milan: Ambrose, an early Church Father and Bishop of Milan, saw Jesus' sweating of blood as a testimony to the reality of His physical suffering and the intensity of His emotional distress. He considered it a divine miracle, highlighting the profound union of Jesus' human nature with His divine nature.

St. Augustine of Hippo: Augustine, one of the most influential Church Fathers and theologians, interpreted the sweating of blood as a demonstration of Jesus' genuine humanity and the depth of His compassion for humanity. He emphasized that Jesus, as both fully human and fully divine, experienced the full range of human emotions and suffering.

St. Bernard of Clairvaux: Bernard, a Cistercian monk and Doctor of the Church, reflected on the agony of Jesus in the Garden of Gethsemane as a manifestation of His love for humanity and His acceptance of the Father's will. He saw the sweating of blood as a sign of Jesus' total self-giving and identification with human suffering.

St. Catherine of Siena: Catherine, a Dominican mystic and Doctor of the Church, meditated on the suffering of Christ in the Garden of Gethsemane during her mystical experiences. She emphasized the redemptive significance of Jesus' sweat of blood, viewing it as an offering of His own humanity in atonement for the sins of humanity.

St. John Chrysostom: Chrysostom, an early Church Father and renowned preacher, spoke about Jesus' sweating of blood in his homilies. He emphasized the agony and spiritual battle that Jesus faced in the Garden, highlighting the weight of the sins of humanity that He was about to take upon Himself.
Now continuing with his aginy, after Jesus had spent a significant time in prayer and was in deep distress in the Garden of Gethsemane, a group of temple guards and soldiers, led by Judas Iscariot, approached the garden to arrest Him. The guards were armed and prepared to seize Jesus under the cover of darkness.

Now, despite His agony and distress, Jesus maintained a profound sense of calm and purpose. He knew what was about to unfold, and He willingly went forward to meet the guards, showing His submission to the divine plan.
As the soldiers and Judas approached, Jesus stepped forward and asked them, "Whom do you seek?" (John 18:4). His demeanor and presence were such that the soldiers were taken aback and fell to the ground (John 18:6). Emmerich's vision emphasized Jesus' divine authority and the power of His words.
"Whom do you seek?" (John 18:4)
St. Augustine of Hippo: Augustine, in his commentary on the Gospel of John, emphasized the divine will and purpose behind Jesus' arrest. He saw Jesus' willingness to surrender as a manifestation of His obedience to the Father's plan for humanity's redemption. Augustine underscored that Jesus' arrest was not an act of weakness but rather a voluntary submission to fulfill His mission.

St. Thomas Aquinas: Aquinas, in his Catena Aurea, compiled commentaries from various Church Fathers on the Gospel of John. While the specific commentaries on John 18:4 may not be explicitly presented, Aquinas, in his theological works, stressed Jesus' voluntary surrender as a fulfillment of the Scriptures and a display of His selflessness and love for humanity.

St. John Chrysostom: Chrysostom, in his homilies on the Gospel of John, focused on the divine power exhibited by Jesus during His arrest. He highlighted how Jesus' mere declaration of His identity caused the soldiers to fall backward, emphasizing that no one could take Jesus against His will.

St. Cyril of Alexandria: Cyril, in his commentary on the Gospel of John, interpreted this verse as a demonstration of Jesus' divinity and authority. He emphasized that Jesus, as the Son of God, had complete control over the events surrounding His arrest and that no one could apprehend Him unless He allowed it to happen.

St. Jerome: Jerome, in his Vulgate translation and commentary on John, presented a straightforward explanation of the events. He highlighted Jesus' knowledge of what was about to happen and His voluntary submission to the unfolding events for the sake of humanity's salvation.
(John 18:6) They fell backwards to the ground
St. Augustine of Hippo: Augustine, in his writings on the Gospel of John, commented on Jesus' declaration of "I am He" in John 18:6. He emphasized that this statement revealed Jesus' divine identity as the Son of God, the "I AM," which echoes the divine name revealed to Moses in the burning bush (Exodus 3:14). Augustine saw this event as a manifestation of Jesus' divinity and the power it held over those who sought to arrest Him.

St. Thomas Aquinas: Aquinas, in his Catena Aurea, compiled commentaries from various Church Fathers on the Gospel of John. While specific commentaries on John 18:6 may not be explicitly presented, Aquinas, in his Summa Theologica, addressed the topic of Jesus' power and His divine authority. He affirmed that Jesus' statement, "I am He," not only reveals His identity but also demonstrates His sovereignty over the events unfolding during His arrest.

St. John Chrysostom: Chrysostom, in his homilies on the Gospel of John, focused on the awe-inspiring nature of Jesus' declaration. He described the soldiers and officers falling backward as a sign of their fear and astonishment in the presence of divine power. Chrysostom saw this event as a testimony to the truth of Jesus' claim to be the Son of God.

St. Cyril of Alexandria: Cyril, in his commentary on the Gospel of John, interpreted this verse as a display of Jesus' divine majesty and authority. He saw Jesus' use of the divine name "I AM" as a clear declaration of His divine nature and the soldiers' backward fall as a consequence of encountering the divine presence.

St. Jerome: Jerome, in his Vulgate translation and commentary on John, presented a straightforward explanation of the events. He emphasized that Jesus' declaration revealed His divine identity and authority, causing the soldiers to experience a divine manifestation that led them to fall backward.

Now think about it. Have you ever had anyone speak to you and their voice and words were so powerful that it caused you to fall to the ground? Nope, other than Christ this has never happened in History. This showed that Christ could have simply winked an the guards would have perished. Whats this say about our faith. If we simply called on Christ when Satan seeks to accost us and seize our soul under the cover of darkness (Sin). If we turn to Christ and his blessed mother Satan and his demons (guards) will fall back into hell. But Christ first had to die for us to make this possible and so eve though they were knocked on the deiers. Like Satan they were persistent and got up and moved forward to seize him.

At this point, Judas identified Jesus to the guards by betraying Him with a kiss, which was the prearranged signal for His arrest. After this, the soldiers seized Jesus, bound Him, and prepared to take Him away from the garden to face His trial.
Isnt this what people close to us do as well? Don’t they bring the devil into our lives?
the moment of Judas betraying Jesus with a kiss is a pivotal event in the story of the Passion. As the temple guards and soldiers, led by Judas Iscariot, approached the garden to arrest Jesus, Emmerich described how Judas separated himself from the group and approached Jesus alone. His demeanor appeared to be one of deceit and inner turmoil.

Judas had agreed to betray Jesus for thirty pieces of silver, and in Emmerich's visions, she portrayed him as torn between guilt and the desire for personal gain. Nevertheless, he proceeded with the plan he had set in motion.

Upon reaching Jesus, Judas greeted Him with a gesture of familiarity and friendship—an act of greeting known as a kiss. This kiss was meant to identify Jesus to the guards, as He was relatively unknown to most of them, and it was customary at the time for a disciple to greet their teacher with a kiss.

However, in this context, the kiss carried a deeper meaning—a kiss of betrayal. Jesus, fully aware of Judas' intentions and the significance of the act, responded to Judas with a mix of sorrow and compassion.

In the Gospel of Matthew (Matthew 26:48-49), the moment is described as follows:

"Now the betrayer had given them a sign, saying, 'The one I will kiss is the man; seize him.' And he came up to Jesus at once and said, 'Greetings, Rabbi!' And he kissed him."

The emotional and spiritual depth to the scene, portraying the inner turmoil of both Jesus and Judas in that critical moment. The act of betrayal by a close companion served as a poignant reminder of the human experience of betrayal and the depth of love and sacrifice that Jesus was about to demonstrate for humanity.
This highlights Jesus' willingness to surrender Himself to fulfill the Father's plan for the redemption of humanity.

The specific comments from great saints of the Church on this particular passage may vary, but I can provide some general insights into how some of them have interpreted these verses:

St. Augustine of Hippo: Augustine, in his commentary on Matthew's Gospel, emphasized the wickedness of Judas' actions. He highlighted Judas' hypocrisy in using a gesture of friendship, such as a kiss, to betray Jesus. Augustine saw this event as a fulfillment of prophecy and a testament to the depths of human sinfulness.

St. Thomas Aquinas: Aquinas, in his Catena Aurea (Golden Chain), compiled commentaries from various Church Fathers. In the section on Matthew 26, he includes the insights of Origen, Chrysostom, and Jerome. These Church Fathers generally focused on Judas' treachery and the gravity of betraying Jesus, who was innocent and undeserving of such betrayal.

St. John Chrysostom: Chrysostom, known for his eloquent preaching, condemned Judas' actions as an act of extreme betrayal. He highlighted the irony of Judas using a gesture of affection to commit such a heinous act and emphasized the tragic consequences of greed and lack of repentance.

St. Jerome: Jerome, in his Vulgate translation and commentary on Matthew, presented a straightforward explanation of the events. He emphasized the fulfillment of the prophecy from Zechariah 11:12-13, which speaks of the thirty pieces of silver paid to Judas for betraying the Lord.

St. Ambrose of Milan: Ambrose, in his sermons and writings, also commented on the significance of the betrayal in the Garden of Gethsemane. He highlighted the faithfulness of Jesus even in the face of betrayal and the importance of trust and loyalty in the Christian life.

Now, after Judas betrayed Jesus with a kiss, the temple guards and soldiers moved forward to arrest Him. It is during this intense moment that Jesus' disciple, Peter, reacted impulsively.

In the Gospel of John (John 18:10-11), the incident is described as follows:

"Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. The servant’s name was Malchus. So Jesus said to Peter, 'Put your sword into its sheath; shall I not drink the cup that the Father has given me?'"

Emmerich's visions likely offered additional emotional and spiritual depth to this scene, portraying the inner turmoil and conflicting emotions of both Peter and Jesus during this critical moment.

According to her accounts, as the guards and soldiers closed in to arrest Jesus, Peter, in a moment of fervor and loyalty to his master, drew his sword and struck one of the high priest's servants, whose name was Malchus. The blow was aimed at the man's head, but it ended up cutting off his right ear.

However, Jesus, in His divine wisdom and compassion, immediately responded to Peter's act of violence. He admonished Peter, telling him that those who live by the sword will die by the sword (Matthew 26:52).
'Put up again thy sword into its place; for all that take the sword shall perish with the sword.'"
This is the contrast between the human instinct of reacting with force and Jesus' message of non-violence and turning the other cheek. Jesus was demonstrating His commitment to fulfilling His divine mission, which involved surrendering Himself willingly to the authorities.
After admonishing Peter, Jesus performed a miraculous act of healing. He touched the injured man's ear, restoring it to its original state and demonstrating His power and compassion even in the face of imminent arrest and suffering.
Now lets stop here for a moment. Would Peter bring a sword without being instructed to bring a sword? Did we ever hear reference of Peter carrying a sword during Christs ministry?

According to the Gospel of Luke (Luke 22:35-38), before the Last Supper, Jesus instructed His disciples to prepare for the challenges they would face after His departure:

And he said to them: 'When I sent you without purse and scrip and shoes, did you want anything?' But they said: 'Nothing.' Then said he unto them: 'But now, he that hath a purse, let him take it, and likewise a scrip; and he that hath not, let him sell his coat and buy a sword. For I say to you that this that is written must yet be fulfilled in me: "And he was reckoned among the wicked." For the things concerning me have an end.'"
Here, Jesus advised His disciples to prepare for more challenging times ahead, and He used the metaphor of buying a sword to convey the idea of self-reliance and being prepared for adversity. The disciples responded that they had two swords among them, to which Jesus replied, "It is enough."
the great saints of the Church have understood this passage:

St. Augustine of Hippo: Augustine, one of the most influential early Christian theologians, interpreted this passage metaphorically. He saw the mention of the purse, scrip, and sword as symbols of spiritual preparation rather than literal items. The "sword" was understood to represent the Word of God, emphasizing the importance of being spiritually armed and ready to spread the Gospel.

St. Thomas Aquinas: Aquinas, a prominent medieval theologian, also understood the "sword" metaphorically. He viewed it as a symbol of spiritual defense and protection against spiritual enemies, highlighting the need for Christians to be equipped with the virtues and grace of God to face challenges.

St. Cyril of Alexandria: Cyril, an early Church Father, saw this passage as having both a historical and spiritual significance. He explained that in the historical context, Jesus instructed His disciples to be prepared for self-defense during their missionary journeys. However, Cyril also emphasized the spiritual interpretation, suggesting that the "sword" represents the spiritual struggle and the need to confront evil in the world.

St. Ambrose of Milan: Ambrose, a Church Father and bishop, considered the mention of the sword as an allegory for the spiritual battles that Christians face in their daily lives. He saw it as a call to be vigilant in guarding one's faith and to be ready to defend it against attacks.

St. John Chrysostom: Chrysostom, an early Church Father and renowned preacher, believed that the "sword" symbolized the need for spiritual readiness and fervor in following Christ. He emphasized that Christians should be prepared to face challenges and sufferings for their faith, just as Christ Himself was ready to face His Passion.

Then, during the events in the Garden of Gethsemane, when the temple guards and soldiers came to arrest Jesus, Peter, in his zeal and desire to protect his beloved master, drew his sword and struck the servant of the high priest, cutting off his ear (John 18:10).

However, as we discussed earlier, Jesus immediately intervened and rebuked Peter, telling him to put away his sword. Jesus emphasized that those who live by the sword will perish by the sword and demonstrated His commitment to the path of non-violence and submission to the Father's will (Matthew 26:52-54).