Acts 15: 22-41

We pick up our lesson today where we left off last time. This lesson is a bit short because of the extra reading I am asking you to do.  I hope you find the lesson thought-provoking.

-----------
 
Acts 15: 22-29    Who took part in writing this letter of doctrinal instruction? What was their role in the early Church?  Note verse 24. It seems some among the early Church were taking it upon themselves to teach doctrines that had not been agreed upon by the apostles. Now consider Matthew 16:18-19 along with 1 Corinthians 5:1-13 (important to read the entire chapter for context), 2 Thessalonians 2:1-15 (again, context is important. Note also St. Paul’s final statement in verse 15.), see also 1 Timothy 3:15.  What might these passages suggest about Church leadership with regard to the authority for doctrinal teaching?

Note verse 27 and verse 32. We don’t know what they said, but what might we conclude it became part of?  Consider also Colossians 4:16, 2 Corinthians 13:2; 2 Thessalonians 2:15 and 2 Thessalonians 3:6.

Verses 36-41  What do you think about verse 38-40?  (See 13:13.  Note the language Luke uses in both 13:13 and 15:38 to describe what Mark did).  Now also note 2 Timothy 4:10-11.  What do you think might have happened to the two men?  Application?

 

We will move into chapter 16 next time.

 

Acts 15 verses 12-21

 

Verses 12-21   James seems to be the leader – or at least one of them. (verse 19-20.  See also Galatians 2:9). Note his comment in 14 and then his appeal in 15-18. Why is his comment in those verses significant? What can we glean from this in application to our own lives? Consider Psalm 1:1-3 or 2 Chronicles 20:20 or Joshua 1:8. What do you also know about all the stanzas in Psalm 119? (Hint, they are an acrostic). The Jews were called, “The People of the Book” – primarily because of their love for and knowledge of God’s word. But what of Catholics? If you have not read Pope Paul VI’s encyclical, Dei Verbum, take the time to access it here:

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html    Or do an internet search, ‘Dei Verbum’  Please see below for a sample paragraph from the document. Then think about what the phrases I bolded might mean for your walk of faith.  How will you make God’s word your source, your food, your compass? If you’d like some ideas, send me an email.

Verse 20 Note how few rules there were early on in the Church. Why do you think that changed by the time St. Paul began writing his various epistles?

 

(By the way, in verse 20,the word translated in the NAB “unlawful marriage” is the Greek word, porneia (e.g. we get the word 'pornography' from that word). Porneia is translated in every other place in the Scripture  that I could find to mean some form of illicit sexual intercourse (adultery, fornication, intercourse with animals, etc. b) sexual intercourse with close relatives; Lev. 18 c) sexual intercourse with a divorced man or woman; Mk. 10:11,12)).

Verse 21  What is the lesson for us in the Church that might be similar to James’ comment in this verse? (e.g. how often did Israel 'hear' but not 'understand' or obey?

------------------ 

Dei Verbum

The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body . . . Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and regulated by Sacred Scripture. For in the sacred books, the Father who is in heaven meets His children with great love and speaks with them; and the force and power in the word of God is so great that it stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life. Consequently these words are perfectly applicable to Sacred Scripture: "For the word of God is living and active" (Heb. 4:12) and "it has power to build you up and give you your heritage among all those who are sanctified" (Acts 20:32; see 1 Thess. 2:13).

We will continue chapter 15 next time.

Acts Chapter 15, verses 1-11

Verses 1-11      Consider these verses with verses 23-24. Notice also Luke’s comment about the Pharisees in verse 5. What does verse 5 suggest/imply?

Verse 5              Note their appeal to Moses (see Lev 12:1-3). Did their appeal make sense? Why or why not?  Now note Matthew 5:31, 33, 38, 43 (We’ve talked about these verses before, but they are good to revisit here).

Verses 6-11      What is Peter’s argument?   What is he referring to in verse 9? What do you think he means in verse 10 by the word ‘yoke.’ Note Peter’s comment in verse 11 which answers his earlier comments in verses 6-10.

Note also Paul’s comment in Gal 5:1, Col 2:16-23 and Gal 5:13-23. To what is he referring? (It will be very helpful if you read the entire book of Galatians (as well as Hebrews 1-10) on your own for some background information and help you understand what is happening in Acts 15 and Galatians).

Spend some time thinking about the ramifications of verse 11. Consider also Romans 4:1-5:1. I know we have looked at this many times before, but it bears repeating, especially since the apostles spend so much time talking about the subject of grace, works and law.  See also CCC 1963-1972. Note especially the parts I placed in bold for emphasis. We will look more closely at these paragraphs from the Catechism next time.

1963 According to Christian tradition, the Law is holy, spiritual, and good,¹⁴ yet still imperfect. Like a tutor¹⁵ it shows what must be done, but does not of itself give the strength, the grace of the Spirit, to fulfill it. Because of sin, which it cannot remove, it remains a law of bondage. According to St. Paul, its special function is to denounce and disclose sin, which constitutes a "law of concupiscence" in the human heart.¹⁶ However, the Law remains the first stage on the way to the kingdom. It prepares and disposes the chosen people and each Christian for conversion and faith in the Savior God. It provides a teaching which endures forever, like the Word of God.

1964 The Old Law is a preparation for the Gospel. "The Law is a pedagogy and a prophecy of things to come."¹⁷ It prophesies and presages the work of liberation from sin which will be fulfilled in Christ: it provides the New Testament with images, "types," and symbols for expressing the life according to the Spirit . . . .

1967 The Law of the Gospel "fulfills," refines, surpasses, and leads the Old Law to its perfection.²¹ In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the "kingdom of heaven." It is addressed to those open to accepting this new hope with faith - the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ and so marks out the surprising ways of the Kingdom.

1968 The Law of the Gospel fulfills the commandments of the Law. The Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure,²² where faith, hope, and charity are formed and with them the other virtues. The Gospel thus brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and prayer for persecutors, in emulation of the divine generosity.²³

1970 The Law of the Gospel requires us to make the decisive choice between "the two ways" and to put into practice the words of the Lord.²⁶ It is summed up in the Golden Rule, "Whatever you wish that men would do to you, do so to them; this is the law and the prophets."²⁷

The entire Law of the Gospel is contained in the "new commandment" of Jesus, to love one another as he

1972 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

14 Cf. Rom 7:12,14,16.
15 Cf. Gal 3:24.
16 Cf. Rom 7.
17 St. Irenaeus, Adv. haeres. 4,15,1:PG 7/1,1012.
18 St. Thomas Aquinas, STh I-II,107,1 ad 2; cf. Rom 5:5.
19 Heb 8:8, 10; cf. Jer 31:31-34.
20 St. Augustine, De serm. Dom. 1,1:PL 34,1229-1230.
21 Cf. Mt 5:17-19.
22 Cf. Mt 15:18-19.
23 Cf. Mt 5:44,48.
24 Cf. Mt 6:1-6; 16-18.
25 Cf. Mt 6:9-13; Lk 11:2-4.
26 Cf. Mt 7:13-14,21-27.
27 Mt 7:12; cf. Lk 6:31.

Acts 14:18-23

Acts 14

--------------

Verses 18-20   Notice what happens in verse 19 after the previous several verses. When did something similar happen in the gospels (consider for example the Triumphal entry of Christ into Jerusalem and the events of the next day) What does this suggest about crowds?

Verses 21-23   Did Paul’s stoning deter him from his God-called mission? Why? Is there application for us? Consider Phil 1:29, 2 Tim 3:10-17. (What is the important point of this passage in 2 Timothy 3?)

24-28 Note how quickly the text moves from 21-28. We are missing a lot of information that the Holy Spirit did not inspire Luke to include. But consider 2 Thess 2:15; 3:6; 1 Cor 11:2. Application?

v. 23      Why do you think Paul and Barnabas did this? Consider ‘elder’ in 1 Tim 4:14; 5:17; 1 Peter 5:1; 2 John 1:1 and 3 John 1:1.  Who were the elders?  See also Acts 11:30 and 15:2.

This week's study is purposely short because it finished the chapter. We will move into chapter 15 next time.  I hope you are finding our walk through Acts of value to your spiritual life.

Acts chapter 14:1-17

ACTS 14

Verses 1-7       A similar event to 13:44-46. We will find throughout Acts St. Paul meets with such situations again and again. But now see 2 Cor 11:23-29 and Acts 21:10-14 for an idea of his mindset. Why was St. Paul of that mindset? Consider 1 Cor 9:16 and 2 Cor 5:9-21. Might those texts guide our answer (especially 2 Cor 5:20)? 

Verses 8-18     Remember Acts 3:1-9? What is the difference here regarding the background of the one healed in this chapter? Note how the shift in Acts is occurring more frequently to God’s ministry to non-Jews, especially after chapter 10 and St. Peter’s vision. (We do see this ministry on occasion in the Gospels, for example Matthew 15:22-28). What do these events tell us about God’s mission to humanity?  What must our mission be? Consider Romans 3:23 and 6:23. Perhaps more to the point, HOW might we effect our mission?

Verse 16          What do you think about this? Now consider Acts 17:22-31; Ephesians 2:11-22; Romans 11:17-29. What do all these passages suggest?

Verse 17          See also Psalm 19:1-4, Matthew 5:43-48. What does this suggest about God? Is this a new idea for the apostles, including Paul? Can you think of Bible examples in Acts to        support your position? What does the answer to this question suggest to us regarding the earlier discussion of evangelism and missionary motivation? See once again the Catechism paragraph and quotes from Pope Benedict and Pope Paul VI below. What do those examples speak to this question of missionary motivation?

We will continue chapter 14 next time.

851 Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on."³⁴³ Indeed, God "desires all men to be saved and to come to the knowledge of the truth";³⁴⁴ that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

09/02/2012 12:59
VATICAN
Pope: Christians also likely to relegate religion to "secondary habit "

Taking a cue from today's Gospel (XXII Sunday year B, Mk 7 1-8.14-15.21-23), in which Jesus criticizes the Scribes and Pharisees in their formalism in following the law, the pope said: "The words of Jesus in today's Gospel against the Scribes and Pharisees should make us stop and think too. Jesus makes the words of the prophet Isaiah his own: "This people honors me with their lips,but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts"(Mk 7.6 to 7, cf. Is 29:13).

The Pope continued:

God's Law therefore is a positive thing because "it is his Word that guides man on the path of life, it frees him from the condition of his slavery of selfishness and introduces him to the" land "of true freedom and life. . . .. In the Old Testament, he who in the name of God transmits God's Law to the people is Moses. He, after the long journey through the desert, on the threshold of the Promised Land, proclaims: " Now, Israel, hear the statutes and decrees which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you"(Deut. 4:1)."

"Here - he continued - is the problem: when the people settle in the land, and are the depositaries of the Law, they are tempted to entrust their safety and joy to something that is no longer the Word of the Lord: to material goods, power, other 'gods' that are actually empty, that are idols. Certainly, the Law of God remains, but it is no longer the most important thing, the rule of life, it becomes a facade, a cover, and life takes another direction, other roads, other rules, often the selfish interests of the individual and groups. So religion loses its true meaning, which is to live in listening to God, to do his will, and is reduced to secondary habit, to satisfy the rather human need to feel we have done right before God. This is a serious risk in every religion, which Jesus encountered in his time, but that may occur, unfortunately, even in Christianity. "

The Encyclical: Gaudium et Spes (Pope Paul VI, 1965) found at http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html

}  “Believers can thus have more than a little to do with the rise of atheism. To the extent that they are careless about their instruction in the faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion.”

Acts chapter 13 verses 50-52

Acts 13 verses 50-52

Verse 50          Once again, we see the Lord’s prayer in the Garden being fleshed out: Not my will but thine be done.  Or, “Thy Kingdom come, Thy will be done” (as in Thy will – whatever form that takes – not my will).

Verses 51-52  Consider Matthew 10:14 and Acts 18:5-6. How might that impact our missionary mandate spoken of by the Lord (Matthew 28:19-20 and CCC 851)  See also the bolded portions and my embedded questions).  See also Pope Benedict’s comments below and consider the danger he speaks of. How will we avoid that danger?

 

851 Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on."³⁴³ Indeed, God "desires all men to be saved and to come to the knowledge of the truth";³⁴⁴ that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

(Consider this: We would not trust our vehicle to a mechanic who was content with yesterday’s technology and research about engines, brakes and other important components. We would not trust our healthcare to a physician who was content with yesterday’s medical knowledge. So ought we be content to leave our Christian manual (the Bible) on the shelf and live off memories of stories we heard as children, or the few texts we hear at Mass each week? What plans will you make to stay current in your understanding of your faith?)

09/02/2012 VATICAN
Pope: Christians also likely to relegate religion to "secondary habit "

Taking a cue from today's Gospel (XXII Sunday year B, Mk 7 1-8.14-15.21-23), in which Jesus criticizes the Scribes and Pharisees in their formalism in following the law, the pope said: "The words of Jesus in today's Gospel against the Scribes and Pharisees should make us stop and think too. Jesus makes the words of the prophet Isaiah his own: "This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts"(Mk 7.6 to 7, cf. Is 29:13).  (Pope Benedict is suggesting Catholics today might hear the Lord say the same thing to them. What can we do avoid that indictment?)

The Pope continued:

God's Law therefore is a positive thing because "it is his Word that guides man on the path of life, it frees him from the condition of his slavery of selfishness and introduces him to the" land "of true freedom and life. . . .. In the Old Testament, he who in the name of God transmits God's Law to the people is Moses. He, after the long journey through the desert, on the threshold of the Promised Land, proclaims: " Now, Israel, hear the statutes and decrees which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you"(Deut. 4:1)."

"Here - he continued - is the problem: when the people settle in the land, and are the depositaries of the Law, they are tempted to entrust their safety and joy to something that is no longer the Word of the Lord: to material goods, power, other 'gods' that are actually empty, that are idols. (Is there application here for us? If so, what is the remedy?)   Certainly, the Law of God remains, but it is no longer the most important thing, the rule of life, it becomes a facade, a cover, and life takes another direction, other roads, other rules, often the selfish interests of the individual and groups. So religion loses its true meaning, which is to live in listening to God, to do his will, and is reduced to secondary habit, to satisfy the rather human need to feel we have done right before God. This is a serious risk in every religion, which Jesus encountered in his time, but that may occur, unfortunately, even in Christianity. "

And so again, what steps will you take to avoid that risk?  What role does the word of God – the Scriptures – have in those steps to avoid that risk?

This concludes chapter 13. We will move into chapter 14 next time.

Acts 13 verses 40-48

Here is the next lesson in this study through Acts. Feel free to email me any questions to richmaffeobooks@gmail.com .
-------------------
 

Verse 40-41  Note how St. Paul applies this OT passage that was delivered at the time specifically to Israel – note how he applies it now to the first century Israel (in context, this is Paul’s sermon to the synagogue at Pisidian Antioch – verse 14-15). Take a look at that passage in Habakkuk 1:1-11. If what Paul said about the passage in Habakkuk applying to 1^st century Israel, might he say something similar to the Church today if he were to preach in our churches? Consider Romans 15:4 and 1 Cor 10:6-12 – both written to the Gentile church. How could Israel of Habakkuk’s day and of Paul’s day avoided God’s judgment?

If St. Paul’s comments are applicable to us, how do we avoid the judgment he warned about? Consider Cardinal Merry de Val’s Litany of Humility as part of your answer.

Verse 42-46  Isn’t it interesting that the people begged Paul to return the following Sabbath to teach them the word of God once again – even after he’d just warned them of God’s judgment (re-read Acts 13:16-41 for context)? Why do you think they wanted to hear it again? Might Paul’s charge to St. Timothy (2 Timothy 4:1-4) give us some insight into the apostle’s thought process, as well as why the people wanted to hear the full testimony of God and not just the warm-fuzzy message of their synagogue and Temple teachers? Consider also Jeremiah 23:16-17 and 25-29 along with Lamentations 2:14.

Verses 44-45          What is the defense against jealousy creeping into our own spirits when others prosper? What does Matthew 6:10 and Matthew 26:39 have to do with our answer? What about John 11:47-48? Or Luke 4:5-7? Or Philippians 2:3-7? (to mention only a few)

Verse 46       Interesting phrase,: “You reject (the word of God) and condemn yourselves as unworthy of eternal life . . .”  Does this mean God does not condemn anyone, but rather they condemn themselves (or we condemn ourselves)?  Consider John 3:16-21, Ephesians 4:17-19; Romans 1:18-32 (note how often St. Paul writes, God ‘handed them over . . .”  See also Galatians 6:7-8 and 1 Corinthians 6:9-11. Is there application for us?

We will continue chapter 13 next time and move into chapter 14

 

Acts 13, verses 21-39

As we continue our online study through Acts, I hope you will consider contacting me with any questions you might have.

-------------

Acts 13, verse 21    Israel asked for a king.  See 1 Samuel 8:1-8 for background why they asked for a king. Now compare John 19:13-15. Application to our lives?  How do we know who or what is our king? See this address by Pope Benedict to the American Bishops in January 2012. Pay special attention to paragraphs two, three and six. What does the question, “Who or what is our king” have to do with Pope Benedict’s address?

Verse 22       “David, a man after my heart.”  How was David a man after God’s heart?  What did he do to demonstrate that heart? See 2 Sam 12:7 and 13 with Psalm 51. What could David have done to Nathan? That he didn't demonstrates what virtue in David's heart?

Verse 23       “From the descendants of this man . . . a savior”  Compare Matthew 1:6-16. Note the precision of God’s plan followed throughout a thousand years from David to Jesus. Application for us?

Verse 27       How much do we hear that we do not really understand? Consider Jesus’ meeting with His disciples in Luke 24:16 and 45. See also Matthew 13:13-16. How do we obtain eyes that see and ears that hear? See Psalm 119:18; Rev 3:18. Application?

Verse 30       "But God" . . .  . That phrase is worth its weight in eternal blessing and promise. See also Eph 2:4; Gen 45:8; 50:20,24; Psalm 73:26.  Application for us?

Verses 38-39    What does ‘freedom’ look like to you?  Compare Gal 5:1-2; Hebrews 2:9-15 with 1 Corinthians 15:50-57, especially verse 55. Take a moment to reflect on the times you felt a sense of ‘freedom’ from the penalty and judgment for you sin. If you have never felt that way, why do you think that is? And more important, what will you do about it?

We will continue this chapter next time.

Acts Chapter 13:6-41

13:6-12         Why did Paul get angry (v.8)? See also Acts 8:9-13. See also Exodus 7:8-12, 22; 8:7 (see also 8:18-19 and 9:11; 2 Thessalonians 2:7-12; Matthew 24:23-25; Revelation 13:11-18.) What is the application of all these examples? How do we know a servant of God from a servant of Satan? (Consider also 2 Corinthians 11:13-15 with Deuteronomy 13:1-3). See also Galatians 1:6-10; 2 John 7-11; 2 Peter 2:1-2; 3:14-18.  Is there another way of salvation? Who would want us to think so?

What are St. Paul’s warning to the Galatians, St. John’s warning in his second epistle, as well as Peter’s in his second epistle? What might that teach us?

13:13-41 (read entire section)  Note Paul’s command of OT history and how he develops/applies/ bridges that history to NT theology. Remember St. Stephen's soliloquy in Acts 7. What does that suggest to us about the importance of having a working familiarity with Scripture?  See my essay (click here) for some recommendations.

13:15   Note the liturgical nature of synagogue worship -- including a reading from the Psalms and the homily (sermon). What might that suggest about worship in our churches today?

Verse 16  Paul is referring here to Gentile proselytes to Judaism. See also Luke 7:1-10. Note the Lord's comment in Luke 7:9. What lesson do you see here? What might that teach today's Christian?

Verse 18       God ‘put up with them’ in the wilderness. See Numbers 14:22-24, 27-33. See also Ezekiel 16:60-63 (it’s really important to read the entire chapter 16 for the impact of verses 60-63. See also Romans 11:1-5 & 25-29). What do these passages suggest about God’s relationship with Israel? What do these passages suggest about God’s relationship with YOU?

Is there a limit to God's patience?  Consider also 2 Chronicles 12:7-8. 

We will move further into this chapter next time.

Acts 12:20-25 and start chapter 13

Acts 12:20-25       Compare Daniel 4:28-37 Application? (See Daniel 4:1-27 on your own for the backstory to this text. Note how long it was between the dream and the fulfillment in verse 29. What does that suggest about the patience of God?).  Now see Jeremiah 17:9. What does that suggest about humanity's fundamental problem? Compare also CS Lewis: A proud man is always looking down on things and people; and, of course, as long as you’re looking down, you can’t see something that’s above you.

What does humility have to do with all this? Consider the prayer of Cardinal Merry de Val: Litany of Humility. How might a person's life change as a result of frequently praying that litany?

Chapter 13

St. Paul’s First Missionary Journey

 

13:1    Note the comment about Manaen. See Matthew 14:1-11. How does one turn out to be a Herod and another to be a Manaen? Read my essay titled, Child or Tool here: http://thecontemplativecatholicconvert.blogspot.com/2012/04/child-or-tool.html  Might that speak to the question?

13:2-5           This 'sending' is clearly not reserved only for apostles, bishops, priests and religious. They do not work where we work, shop where we shop, live where we live, study where we study. The gospel would never cover the world if Jesus left it only to the clergy. Consider the role of the Church (comprised of clergy and laity) cited in the Catechism paragraphs 849-852 (below) as well as the excerpts from Pope Benedict, Pope Paul the VI and Thomas a Kempis (also below). (BOLDED highlights are for my emphasis).

849 The missionary mandate. "Having been divinely sent to the nations that she might be 'the universal sacrament of salvation,' the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all men":³³⁹ "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and Lo, I am with you always, until the close of the age."³⁴⁰

850 The origin and purpose of mission. The Lord's missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: "The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit."³⁴¹ The ultimate purpose of mission is none other than to make men share in the communion between the Father and the Son in their Spirit of love.³⁴²

851 Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on."³⁴³ Indeed, God "desires all men to be saved and to come to the knowledge of the truth";³⁴⁴ that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. . . . . Because she believes in God's universal plan of salvation, the Church must be missionary.

852 Missionary paths. The Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission."³⁴⁵ It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection."³⁴⁶So it is that "the blood of martyrs is the seed of Christians."³⁴⁷
--------------------
Excerpt from Pope Benedict speech, cited by from CNA/EWTN news of May 30, 2011:

Pope Benedict stressed the urgency of evangelizing modern society, saying that Christians today face the task of reaching a world that grows increasingly apathetic to the message of the Gospel.

. . . .  “It is important to make them understand that being Christian is not a type of outfit that one wears in private or on special occasions, but something living and totalizing, capable of taking all that is good in modernity.”

The entire Christian community “is called to revive the missionary spirit in order to offer the new message that persons of our times are hoping for.”

The “lifestyle of believers needs real credibility," the Pope said, adding that Christians should be "much more convincing" because the "condition of the persons to whom it is addressed" is dramatic.

Also consider the following:

DECREE ON THE APOSTOLATE OF THE LAITY

APOSTOLICAM ACTUOSITATEM (apostolic activity)

SOLEMNLY PROMULGATED BY HIS HOLINESS,POPE PAUL VI
ON NOVEMBER 18, 1965 

THE VOCATION OF THE LAITY TO THE APOSTOLATE

. . . . “But the laity likewise share in the priestly, prophetic, and royal office of Christ and therefore have their own share in the mission of the whole people of God in the Church and in the world.”

. . . .“Since the laity, in accordance with their state of life, live in the midst of the world and its concerns, they are called by God to exercise their apostolate in the world like leaven, with the ardor of the spirit of Christ.”

And reflect on these questions of Thomas a Kempis:

What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God?

         Question for further reflection: How do you see your role in the missionary mandate of our Lord Jesus Christ? What talents, time and treasure are you dedicating to the building up of the Kingdom of God? Why not consider asking the Holy Spirit to reveal to you ways in which you might increase your commitment to God's work on earth?

Acts 12, 1-20 part 2

We looked at little at these first 20 verses of Acts 12 last time. Once again, please read these verses for context and then answer the following questions. Review the paragraphs of the Catechism of the Catholic Church (below) and answer the embedded questions.
-----------------------


vv. 1-20        Our faith is a supernatural faith. Why might it remain an intellectual reality vs. an internalized reality? Note these passages and consider how the role of God the Holy Spirit might make that an internalized reality: Gen 1:1-2; Matt 3:11 with Acts 1:5-8 and 2:1-4; Luke 11:11 and 12:11-12; John 14:16-17; 16:13-14. See also the CCC paragraphs (below) for further discussion.                


696 Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. The prayer of the prophet Elijah, who "arose like fire" and whose "word burned like a torch," brought down fire from heaven on the sacrifice on Mount Carmel. This event was a "figure" of the fire of the Holy Spirit, who transforms what he touches.

Question: Since the Holy Spirit transforms what He touches, take some time now to consider, 'How has He transformed YOU?

John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire."³⁸ Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!"³⁹ In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself  . . . .

Question: Since the Holy Spirit fills believers with Himself, what evidence do you see in your life that indicates you are indwelt with and empowered by the Holy Spirit?

The Holy Spirit and the Church

737 The mission of Christ and the Holy Spirit is brought to completion in the Church
which is the Body of Christ and the Temple of the Holy Spirit.

Question: Who is the Church? Or is the Church merely a place where we gather to worship God?

Question: If the Church is a 'Who', have you a role in the Church? Read 1 Corinthians chapters 12-14 as you consider your answer.

This joint mission henceforth brings Christ's faithful to share in his communion with the Father in the Holy Spirit. The Spirit prepares men and goes out to them with his grace, in order to draw them to Christ.

Question: Since the Spirit prepares us to be drawn to Christ, how did He prepare you to come to Him? If you were baptized as an infant, think back to how the Spirit prepared you for your confirmation of intent to walk with Christ for the rest of your life.

The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. 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."

Question: The Holy Spirit empowers us to bear fruit for Christ. What does it mean to you to bear fruit for Jesus? What are you doing to work together with the Holy Spirit to bear fruit?

742 "Because you are sons, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!"' (Gal 4:6).

Question: Read the context of that passage cited in Galatians 4:6. 'Abba" is the Aramaic term for 'Daddy.'  Think about what that term, 'daddy' means in relation to your walk with God. Have you ever called God, 'daddy'?  If not, why not? 

 
747 The Holy Spirit, whom Christ the head pours out on his members, builds, animates, and sanctifies the Church. She is the sacrament of the Holy Trinity's communion with men.

Question: The word, 'sanctify' means to 'set apart for the work of God.' What does it mean to you that the Holy Spirit 'sanctifies' you as part of His Church? How are you permitting Him to 'set you apart to do His work?


1101 The Holy Spirit gives a spiritual understanding of the Word of God to those who read or hear it, according to the dispositions of their hearts . . . . so that they can live out the meaning of what they hear, contemplate, and do in the celebration.

Question: What does it mean to you that the Holy Spirit gives understanding of the Scriptures 'according to the dispositions of their hearts'? How might our 'dispositions' (or, our heart's preparation, focus, desire) be made more receptive to the guidance and instruction from the Holy Spirit as we read the Scriptures? 

 
1102  "By the saving word of God, faith . . . is nourished in the hearts of believers. By this faith then the congregation of the faithful begins and grows." The proclamation does not stop with a teaching; it elicits the response of faith as consent and commitment, directed at the covenant between God and his people. Once again it is the Holy Spirit who gives the grace of faith, strengthens it and makes it grow in the community. The liturgical assembly is first of all a communion in faith.

Question: What does our heart's disposition have to do with any of the things talked about in this paragraph 1102?

I know this is a long lesson. We will cover the next part of this chapter next time.


 

 

Acts Chapter 12 verses 1-20

ACTS CHAPTER 12


Read verses 1-20 for context. We’ve read a lot during our recent online Bible studies about persecution and looked at a number of promises in Scripture of persecution for those who follow Jesus (e.g. 2 Tim 3:12, Phil 1:29; Heb 11:36 and others). But notice what Peter was doing in verse 6. Why do you think that was the case? Why is that important for us to think about, especially in light of things that are happening in America in particular and the world in general regarding the clash of secular and atheistic philosophies with true Christianity (e.g. based on Scripture and the teachings of the Church regarding faith and morals)?

(If you are Catholic, do you own a copy of the Catechism of the Catholic Church? Or, are you aware of the searchable Catechism at http://www.scborromeo.org/ccc.htm? I use the searchable site quite often to find the Church’s official  teaching on any particular subject of faith and morals. Sometimes what people say the Church teaches, and what the Church actually does teach, are quite dissimilar).

What was the Church doing for Peter at this time? (verse 5)  Notice the adverb (e.g. fervently) used. Why do you think the prayer group scoffed at Rhonda’s message? What do you think James’ parents might have thought after verse 17? What is the application for us in this illustration of martyrdom?

Do you remember this kind of miraculous escape from prison from 5:17-26? Where was it and what were the circumstances? What are the similarities?  What does that suggest, especially in light of the passages (for example) in Heb 11:36ff, or here in Acts 12:2-3?

Now look at Luke 4:22-30. What lessons do you see in that passage that are applicable to this section of study in Acts 12? (can you see at least two?).

What do verses 15-16 suggest (note the wording in verse 5)? What does this suggest about God and about prayer? Do you remember Naaman (see 2 Kings 5)?  How much faith does God require before He acts on our behalf?

We will look further into this chapter next time.

Acts chapter 11 verses 18-30

Verse 18         How do you understand this verse in context with all we have looked at in Acts 10:11-11:17?

11:19-24          (Refers back to 8:1) Note what God does through persecution of His church.  See Rom 8:28; Mt 24:6-14; 42-51; Also Gen 50:20. Consider ‘The hand of the Lord’ was with them. Might you see an application for us with 1 Corinthians 15:58?

Note also the phrase, “With resolute heart” or “With purposeful heart” – Why did he (or anyone) need to encourage or be encouraged with a resolute heart in that day?  In our own? Note the comment in Hebrews 3, especially verses 12-15. How might we obtain a resolute or purposeful heart?

Verse 26          As an FYI, note this is the first Christ’s disciples were called Christians (at Antioch).  What does the term, “Christian” mean in historical context? What do you think of the definition found here: http://www.monergism.com/thethreshold/articles/onsite/definition.html  Do an internet search of your own and see if you can find a better definition.

Verse 28-30    Note the disciples took care of the poor by choice – not coercion. Why is that important?  See 1 John 3:16-18; Matt 25:31-46.


We will start chapter 12 next time

Study through Acts chapter 10:36 through 11:17

We pick up from the last lesson (Acts 10:34-35) here:

---------------------------

vv. 36-43         Especially verse 43: Consider for example, Gen 3:15 with Rev 20:1-3, 7-10; Isaiah 52:13-53:12, Zechariah 9:9; 12:10; Isaiah 7:14; 9:5-6; Psalm 22; Psalm 16:10; Wisdom 2:12-20. What do these OT passages suggest about the plan of God for the salvation of humanity?

vv. 44-48         Do you notice anything unusual about the order of events here? Your thoughts about that?

Chapter 11

vv. 1-17           We find here a re-telling of the events in chapter 10. What do you think was the attitude of those who called Peter to them for questioning?  Why do you think they thought that? Consider how this Sea Change (Sea Change = a major transformation) in Jewish theological understanding of God’s role and plan concerning non-Jews might guide your answer to the next question:
            What do you think about Peter’s comment in verse 17. Consider Luke 9:49-50.  What might be an application for us? (Hint: Think across the theological divide within the entire Body of Christ). 

Now consider John 17:13-21 ( especially ‘That the world may believe . . . .) and the Church’s teaching regarding non-Catholic Christians (Catechism of the Catholic Church, 1271). Then consider how you might apply the meaning inherent in the bolded portion (below).



1271 Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church." "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn."

We continue chapter 11 next time.

Acts Chapter 10 verses 34-35

(We will cover only two verses in this week's lesson because of the many questions I embedded in the Catechism paragraphs below. Because of the work involved in meditating and working through these verses and paragraphs, I do not think it prudent to move forward in our study through chapter 10 until next time).

I very much enjoy digging deep into the Scripture and its application to our lives. I hope you do as well. You will find the footnoted references from the Catechism at the bottom of this study.


vv. 34-35         How ought this statement by St. Peter impact the Church’s missionary focus? See the apostles’ comments in 11:17-18. See also Romans 2:12-15. Meditate for a while on these texts before you answer the question. Then, regarding evangelism and ‘meeting people where they are,’ in context with our current social and religious issues, see CCC 1777-1793 and answer the bolded embedded questions.

1777 Moral conscience, ⁴⁸ present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil.⁴⁹ It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking. (to really listen to our conscience implies and requires what kind of environment in which to listen? [See 1779])

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection:

II. THE FORMATION OF CONSCIENCE

1785 In the formation of conscience the Word of God is the light for our path,⁵⁴ we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. (HOW do we do this?) We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.⁵⁵   (Note the formation of a proper conscience is a combination and culmination of many different yet necessary ingredients).

III. TO CHOOSE IN ACCORD WITH CONSCIENCE

1786 Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

1787 Man is sometimes confronted by situations that make moral judgments less assured and decision difficult. But he must always seriously seek what is right and good and discern the will of God expressed in divine law.

1788 To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts. (And, do you think, by implication, those things cited in 1785 above?)

1789 Some rules apply in every case:

- One may never do evil so that good may result from it;

- the Golden Rule: "Whatever you wish that men would do to you, do so to them."⁵⁶

- charity always proceeds by way of respect for one's neighbor and his conscience: "Thus sinning against your brethren and wounding their conscience . . . you sin against Christ."⁵⁷ Therefore "it is right not to . . . do anything that makes your brother stumble."⁵⁸ See context of this passage in Romans 14:21.

IV. ERRONEOUS JUDGMENT

1790 A human being must always obey the certain judgment of his conscience. If he were deliberately to act against it, he would condemn himself. Yet it can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed.

1791 This ignorance can often be imputed to personal responsibility. This is the case when a man "takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin."⁵⁹ In such cases, the person is culpable for the evil he commits. (What do you think about this in light of current events?)

1792 Ignorance of Christ and his Gospel, bad example given by others, enslavement to one's passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church's authority and her teaching, lack of conversion and of charity: these can be at the source of errors of judgment in moral conduct.

1793 If - on the contrary - the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imputed to him. It remains no less an evil, a privation, a disorder. One must therefore work to correct the errors of moral conscience. (How might you work to help correct the errors of others – our yourself – of moral conscience?)

48 Cf. Rom 2:14-16.
49 Cf. Rom 1:32.
50 John Henry Cardinal Newman, "Letter to the Duke of Norfolk," V, in Certain Difficulties felt by Anglicans in Catholic Teaching II (London: Longmans Green, 1885), 248.
51 St. Augustine, In ep Jo. 8,9:PL 35,2041.
52 1 Jn 3:19-20.
53 DH 3 § 2.
54 Cf. Ps 119:105.
55 Cf. DH 14.
56 Mt 7:12; cf. Lk 6:31; Tob 4:15.
57 1 Cor 8:12.
58 Rom 14:21.
59 GS 16.
60 1 Tim 5; cf. 8:9; 2 Tim 3; 1 Pet 3:21; Acts 24:16.
61 GS 16.