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.

Acts Chapter 10:9-28

Study through the Book of Acts
Chapter 10 verses 9-28

[This week's lesson is a little shorter than most others because the few verses following verse 28 will cover a lot of territory. I thought it prudent to keep this lesson to a shorter, more manageable length] 

vv. 9-20        Consider Lev 11:20-25 and Deuteronomy 14:4-20. Explain now the first part of verse 17. Relate this to verse 15. Why do you think it happened three times?  See also Matthew 5: 31-44 with Jeremiah 31:31. Do you see any similarities?

Can you think of things we do in the 21^st century Church that might be analogous if God     told us to do differently? Consider for example the differences between pre-Vatican II and post-Vatican II concepts of salvation (e.g. pre-Vat II – only Roman Catholics can be saved vs. post-Vat II – all properly baptized people are Christian and thus, can be saved). Or, what if the Church began to teach that all Christians of whatever denominational label could now be invited to the Eucharistic Table? Or there is no longer a need to baptize children? This is the type of seismic theological shift that faced  Peter and the other apostles.

How did verses 9-17 of chapter 10 prepare Peter for vv 19-20?  See verse 28 and 11:1-3. Was this Law, or tradition? See for example Psalm 22:22-23,25-28; Psalm 67. What, if anything, is the danger for the Church if we fail to follow the Holy Spirit's guidance regarding His desire for "all flesh" to be saved?

v. 28             What is the message here for us? See also Acts 2:16-17; James 2:1; Rev 5:9. Is there any room for bigotry or prejudice in the Church? Does Luke 6:37-38 speak to that question?

As I said at the top of this lesson, we will stop here. Verses 34-35 covers a lot of information, so we will look at that section next week.

Book of Acts chapter 10 verses 1-8

 

vv. 1-4          Although we are saved by and through faith (e.g. Eph 2:8-9. [But see verse 10]), alms (deeds of charity) hold great importance to God as to the genuineness of our faith. See Heb 6:10; 13:16; Gal 6:10; Titus 2:14; 3:8, 14; Matthew 25:34-46.

The entire book of James is also devoted to the importance of works of charity (good deeds). But what is the RISK in over-emphasizing one or the other?

See also the Catechism of the Catholic Church (CCC) 1814-16, 2447 below. Answer the questions highlighted and embedded within those CCC paragraphs.  


vv. 5-8 (with v. 22)            Why do you think the angel didn’t tell Cornelius about Jesus, but instead, Peter would tell him (see Acts 10: 34-43)? How do these questions fit with Matthew 28:19-20 and 1 Peter 1:10-12?  How does that compare with the angel’s words to Mary, Joseph, Zachariah, and the shepherds in Matthew’s and Luke’s gospels?  What is the difference? (Matt 1:20, 24; 2:13,19; Luke 1:13, 30; 2:8-11). 

For Church teaching about angels, see CCC 331-350 below.
-----------------

1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith "man freely commits his entire self to God." (What does it mean to you to commit one’s “entire self to God”?).  For this reason (What does the word here, THIS, refer to?)  the believer seeks to know and do God's will. (What is our responsibility once we know God’s will, even if we don’t particularly like His will in any given circumstance? How difficult is that for you to do?) "The righteous shall live by faith." Living faith "work[s] through charity." See Rom 1:17; Gal 5:6

1816 The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks." (Please read that last sentence slowly again. The Church has in the past been called, “The Church Militant.” Note St. Paul’s comments about our battle armor in Ephesians 6:10-18 and consider how you might enhance your battle armor). Service of and witness to the faith are necessary for salvation: "So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven." (There are many ways to deny Jesus besides actually saying the words as St. Peter did [see for example Luke 22:54-62). What are some other ways we can deny Jesus?).

2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities.²⁴² Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead.²⁴³ (Note the two types of works of mercy. What do you think about St. Paul’s comment in 2 Corinthians 1:3-5?). Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:²⁴⁴

He who has two coats, let him share with him who has none and he who has food must do likewise.²⁴⁵Lk 3:11 But give for alms those things which are within; and behold, everything is clean for you.²⁴⁶ Lk 11:41 If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what does it profit?²⁴⁷ Jas 2:15-16; 1 Jn 3:17.

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

331 Christ is the center of the angelic world. They are his angels: "When the Son of man comes in his glory, and all the angels with him. . "¹⁹¹ They belong to him because they were created through and for him: "for in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities - all things were created through him and for him."¹⁹² They belong to him still more because he has made them messengers of his saving plan: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?"¹⁹³

332 Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples.¹⁹⁴ Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself.¹⁹⁵

333 From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, he says: 'Let all God's angels worship him.'"¹⁹⁶ Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!"¹⁹⁷ They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been.¹⁹⁸ Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection.¹⁹⁹ They will be present at Christ's return, which they will announce, to serve at his judgment.²⁰⁰

350 Angels are spiritual creatures who glorify God without ceasing and who serve his saving plans for other creatures: "The angels work together for the benefit of us all" (St. Thomas Aquinas, STh I, 114, 3, ad 3).

Acts chapter 9 verses 23-43

In our continuing study through the book of Acts, we will finish chapter 9 with this lesson.
----------------------

vv. 23-29       There is an expression used by combat soldiers, “Point man takes the fire.” How is that applicable to doing evangelistic work for Christ? What might Mark 8:34-38 say to that?

vv. 26-31       Note who came to Paul’s aid (Barnabas means “son of encouragement’). But also see what happened to Barnabas (and St. Peter) in Gal 2:11-16. WHY do you think that happened? What is the risk and application for us? How do we avoid that trap?  Gal 1:6-10 might help guide our answer.

vv.32-43        These verses change our focus from Paul (for a short while) and turns to Peter for the next few chapters. We return to Paul in chapter 13 for his first missionary journey. In this section we find the Lord working miracles of healing (even raising someone from the dead), and then the set up for the story of Cornelius. It is at this point (chapter 10) that Luke emphasizes the gospel being now taken beyond the Jews and to the Gentiles.

The whole of Acts can be summed up in one word: Missionary. Or perhaps, Evangelism. Or perhaps a joining of the terms: Missionary Evangelism. The Catechism (para 851) teaches us: Because she believes in God's universal plan of salvation, the Church must be missionary.

What are some ways you can be a missionary to your friends, neighbors, families? Perhaps the words of Fr. Pedro Arrupe, SJ, might help guide our answer, as also might the comments of Pope Benedict:

Fr. Pedro Arrupe: Nothing is more practical than finding God, that is, falling in love [with Him] in a quite absolute, final way. What you are in love with seizes your imagination; it will affect everything. It will decide what gets you out of bed in the morning, what you will do in the evenings, how you spend your weekends, what you read, what you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love [with God], stay in love, and it will decide everything."

Pope Benedict, in his comments on May 30, 2011, 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. He said: 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.

And then there are the thoughts 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?

Now put it all together and answer the question posed at the beginning of verses 32-43: What are some ways you can become missionary to your friends, family, neighbors?
--------------
We move into chapter 10 next time.

Acts Chapter 9 verses 1-22

vv. 1-9 Jesus’ comment to Saul: “You are persecuting ME”. Regarding this concept of Jesus, His Body, the Church and the individual Christian, see Matt 25:35-46; Psalm 51:4, Ezek 16:15-32. What is the application for us in this century and at this time?

vv. 10-16 Jesus called Saul a “chosen instrument.” When did God choose Saul? See Gal 1:15. Compare also Jeremiah 1:5, Psalm 139:1-16. Did God choose you? See Bishop Sheen quote below. When did God choose you? What does that knowledge mean to you now?

Bishop Sheen: So the divine love is sacrificial love. Love does not mean to have and to own and to possess. It means to be had and to be owned and to be possessed. It is not a circle circumscribed by self, it is arms outstretched to embrace all humanity within its grasp.

v. 16   What did Paul (Saul) suffer?  See 2 Cor 11:23-29. Is he the only one God calls to suffer for Christ? What might happen if we avoid suffering for Christ? See Phil 1:29; 1 Peter 2:18-25; Num 33:55;  Dt 8:1-3; 20:16-18; Ps 106:34-39

Vv 17-19 Consider the “scales” mentioned in this text with Luke 24:31. What might be an application for us?  What might we pray for?

Many scholars speculate St. Paul had eye trouble (e.g. Galatians 4: 13-15; Gal 6: 11; 2 Cor 12:7-10. Is it possible Paul’s thorn was his guilty conscience about his treatment of Christians? See his repeated references: Acts 22:3-5; 26:9-12; Gal 1:11-14; Phil 3:4-6; 1 Tim 1:15. 

Have YOU done anything in your past that, though you know is forgiven and covered under Christ’s blood, yet still haunts you? Perhaps God’s words to Paul in that 2 Cor 12 passage (above) might prove useful for you.

vv. 20-22       Note what is happening here. This is what Conversion looks like. See Gal 1:11-14 again, also 2 Cor 11:23-29; Phil 3:5-11. Now see Archbishop Nguyên Van Thuân below comment below:

Archbishop Nguyên Van Thuân: In prison the Catholic prisoners divided the New Testament, which they had hidden and taken with them, into little sheets; they distributed them and learned them by heart. Since the ground was earth or sand, when the guards' steps were heard, the Word of God was hidden under earth. In the afternoon, at sundown, each one took turns reciting the part he knew; it was impressive and moving to hear the Word of God in the silence and darkness, the presence of Jesus, the 'living Gospel,' recited with all the soul's strength, the priestly prayer, the Passion of Christ....I wonder...how would it be possible to have a change of mentality, a constant re-evangelization of life, to effect a real conversion? (Note: Because of his Catholic faith, the Archbishop was held for 13 years in Vietnamese prisons. He spent 9 of these in solitary confinement).


We will finish chapter 9 next time and maybe start chapter 10. We are closing in on our live Monday night study at St. Charles Borromeo Catholic Church. If you are in the Tacoma area, please join us.

Acts Chapter 8, verses 25 through 40

Lots of reading in this lesson, but I will not post another lesson for about a week, so you have plenty of time.
------------------

 vv. 25-35       How does God prepare others for us to speak with them? How does God prepare us to speak with them? (Consider, Psalm 119:99, Romans 14-17). Since God speaks to all His children who are born through baptism, how does God speak to you?

Write it down on a sheet of paper.

Along with Stephen, Philip was one of the community assigned by the apostles to ‘serve tables’ (see Acts 6:1-3). We’ve already looked at Stephen’s knowledge of Scripture. Now we see an example of Philip’s comfort level with Scripture (8:29-35). Now take a look at Luke 1:46-55. In those 10 verses Mary quotes or alludes to OT Scripture no less than eight times (compare also 1 Samuel 2:1-10).  It seems the early church was full of men and women well-versed in OT Scripture. They were not familiar with those texts BECAUSE they were Saints, they were knowledgeable BEFORE they became Saints. What might be an application for you and me?

The eunuch was reading from Isaiah 53, a test written several centuries before Jesus’ birth. Take a moment to read Isaiah 52:13-53:12. Why does the prophet Isaiah indicate Jesus died? What does St. Paul say about that in Galatians 1:3-4 and St. Peter in 1 Peter 1:13-19? What does the Book of Hebrews state about the case in Hebrews 2:14-18?

The Book of Wisdom, one of the deutero-canonical books in Catholic Bibles, was written about a hundred years before Christ. Read Wisdom 2:11-24. Compare this section to Matthew 27:39-43 and Luke 23:33-35.

vv. 36-40  Notice the eunuch’s response to the news about Jesus spoken by Philip. Tradition tells us the eunuch brought the message of Christ to his own country and evangelized his nation. Conversion changes people.

v. 39   Philip is now ‘snatched away.’  This is a supernatural event, likely similar to John 6:17-21 (especially verse 21) and 1 Corinthians 15:51-52 with 1 Thess 4:13-17.

Study through Acts, Chapter 8, verses 1-35

vv. 1-4 (verse 3 Greek word in this verse means to “ravage, corrupt, destroy). What does this denote about persecution? Now consider:

Regarding St Paul’s activities here, compare Acts 22:4-6; 26:12-15; Gal 1:11-14; Phil 3:1-6; 1 Tim 1:12-16.  Now look at 2 Corinthians 12:7-10. What might be the reason for St. Paul’s comment about the of the 2 Corinthians passage in light of the others? What might this also suggest about God’s forgiveness and mercy? Application?

vv. 5-20         Let's focus on Simon a moment. See CCC 2121 below about “Simony”. See also the brief history of Simony in the Church below gleaned from Wikipedia

Simon practiced “Magic arts” See Exodus 7:11, 22; 8:7. Also Matthew 24:22-25; 2 Thess 2:7-12. What might be an application for us regarding black magic, horoscopes, Ouija boards and other occult practices?

vv. 14-24       Some believe he saw/heard the disciples speaking in their new prayer language (see Acts 19:1-6; 1 Cor 12:7-11). Note, the charisms are given also to the laity, not just the leadership. 

vv. 25-35       How does God prepare others for us to speak with them? How does 
God prepare us to speak with others? (Consider, Psalm 119:99, Romans 14-17).  Since God speaks to all His children who are born through baptism, then God must speak to you (if you are a Christian). How does God speak to you?

We will look again at verses 25-35 next time to pull out a few more nuggets in this passage

2121 Simony is defined as the buying or selling of spiritual things.⁵³ To Simon the magician, who wanted to buy the spiritual power he saw at work in the apostles, St. Peter responded: "Your silver perish with you, because you thought you could obtain God's gift with money!"⁵⁴ Peter thus held to the words of Jesus: "You received without pay, give without pay."⁵⁵ It is impossible to appropriate to oneself spiritual goods and behave toward them as their owner or master, for they have their source in God. One can receive them only from him, without payment.

53 Cf. Acts 8:9-24.; 54 Acts 8:20. ; 55 Mt 10:8; cf. already Isa 55:1.
---------------

(Simony was also one of the important issues during the Investiture Controversy). The following is from http://en.wikipedia.org/wiki/Investiture_Controversy

The Investiture Controversy or Investiture Contest often seen as a significant conflict between Church and state in medieval Europe, was really a conflict over two radically different views of whether secular authorities such as kings, counts, or dukes, had any legitimate role in appointments to ecclesiastical offices such as bishoprics.

In the 11th and 12th centuries, a series of Popes challenged the authority of European monarchies over control of appointments, or investitures, of church officials such as bishops and abbots. Although the principal conflict began in 1075 between Pope Gregory VII and Henry IV, Holy Roman Emperor, a brief but significant struggle over investiture also occurred between Henry I of England and the Pope Paschal II in the years 1103 to 1107 . . . 

After the decline of the Roman Empire, and prior to the Investiture Controversy, while theoretically a task of the Church, investiture was in practice performed by secular authorities. This practice worked well in many areas of Europe where secular authorities were careful to place spiritually-qualified men into office. However, the temptation was always there to use these lucrative offices to reward vassals and other favorites, even if the candidates were not qualified. Since a substantial amount of wealth and land was usually associated with the office of bishop or abbot, secular leaders could demand part of the proceeds of the territories given to such favorites, and in some cases, the outright sale of Church offices (a practice known as simony) could also be an important source of income for secular leaders.

Since bishops and abbots were themselves usually part of the secular governments, due to their literate administrative resources or due to an outright family relationship (younger sons of the nobility would often be appointed bishops), it was beneficial for a secular ruler to appoint (or sell the office to) someone who would be loyal.^[2]

The crisis began when a group within the church, members of the Gregorian Reform, decided to address the sin of simony by restoring the power of investiture to the Church. The Gregorian reformers knew this would not be possible so long as the emperor maintained the ability to appoint the pope, so their first step was to liberate the papacy from the control of the emperor.

An opportunity came in 1056 when Henry IV became German king at six years of age. The reformers seized the opportunity to free the papacy while he was still a child and could not react. In 1059 a church council in Rome declared, with In Nomine Domini, that secular leaders would play no part in the selection of popes and created the College of Cardinals as a body of electors made up entirely of church officials. . . .

Study through Acts, Chapter 7 lesson 3

St. Stephen rehearses Israel’s history during his soliloquy. For a deeper understanding of this week’s lesson, please first review Exodus chapters 1-20, 32-35. This lesson in Acts chapter 7 will be nearly meaningless without at least a cursory reading of those chapters in Exodus. Then answer the following questions.
------------

Acts 7: 39-43 See especially v. 42-43.

Note the shift in tactic. It’s what will get Stephen martyred because he tells them of their sins. See Acts 5:26-29, See also Luke 22:47-48; Titus 1:15-16, Compare Mt 7:21-23. What do all of these Biblical texts illustrate for us in the 21^st century? How ought Christians live in light of these examples? Please read and consider the weight of the  Catechism of the Church paragraphs 674-677 below. The yellow highlights are mine for emphasis.

vv. 44            The pattern of the Tabernacle was important for symbolism. See Heb 8:1-5; 9:1-9, 21-28.  What might the Holy Spirit be teaching us through Stephen’s review?

Vv 45-46       Note St. Stephen bypasses the history of King Saul (e.g. the entire book of 1 Samuel). Although Saul is important to Israel’s history, why might St. Stephen have moved passed it to talk about King David?

v. 51             The knockout punch.  See Matt 21:23-27 with application to 21^st century.
         
vv. 54-60      See especially v. 60. Forgiveness is a choice, even without others asking for forgiveness. Re: Jesus on the cross – Father forgive them . . . Application?

v. 56             Compare Dan 7:9-14; Isaiah 9:5-6.  Application?

                                         
674 The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus.⁵⁶⁹ St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old."⁵⁷⁰ St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?"⁵⁷¹ The "full inclusion" of the Jews in the Messiah's salvation, in the wake of "the full number of the Gentiles",⁵⁷² will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all".⁵⁷³

675 Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers.⁵⁷⁴ The persecution that accompanies her pilgrimage on earth⁵⁷⁵ will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth (my highlight). The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.⁵⁷⁶

676 The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism,⁵⁷⁷ especially the "intrinsically perverse" political form of a secular messianism.⁵⁷⁸

677 The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection.⁵⁷⁹ The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy (my highlight), but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven.⁵⁸⁰ God's triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world (my highlight).⁵⁸¹

569 Rom 11:20-26; cf. Mt 23:39.
570 Acts 3:19-21.
571 Rom 11:15.
572 Rom 11:12, 25; cf. Lk 21:24.
573 Eph 4:13; 1 Cor 15:28.
574 Cf. Lk 18:8; Mt 24:12.
575 Cf. Lk 21:12; Jn 15:19-20.
576 Cf. 2 Thess 2:4-12; 1 Thess 5:2-3; 2 Jn 7; 1 Jn 2:18,22.
577 Cf. DS 3839.
578 Pius XI, Divini Redemptoris, condemning the "false mysticism" of this "counterfeit of the redemption of the lowly"; cf. GS 20-21.
579 Cf. Rev 19:1-9.
580 Cf Rev 13:8; 20:7-10; 21:2-4.
581 Cf. Rev 20:12 2 Pet 3:12-13.


We will move into Chapter 8 next time.

Study through Acts, Chapter 7, part two

 
As I mentioned in the last lesson, without even a cursory understanding of Israel’s history, Stephen’s rehearsal of it here in chapter 7 will be nearly meaningless for us. That is why I asked the reader to read (or at least slowly skim) Genesis chapters 12-50 before starting the last lesson. Now, for this second part of the lesson from chapter seven, please read Exodus chapters 1-15. Afterward, answer the following questions.
------------

Verses 17-38     Notice in verse 40 how long Moses was in the Midian wilderness. Does that speak to the preparation time God sometimes employs with you or me as He gets us ready for the work He calls us to do? What might that teach us about patience and impatience?

If your Bible does not have reference notes for the Old Testament passages St. Stephen refers to, please use the following as an aid to your study:

Acts 7:27-28 – Exodus 2:14
Acts 7:29 – Exodus 18:3,4
Acts 7:30 – Exodus 3:1 and following verses
Acts 7:32— Exodus 3:5
Acts 7:33-34 – Exodus 3:5-10
Acts 7:37 – Deuteronomy 18:15-18
Acts 7:40 – Exodus 32:1-23

What does this comparison suggest to us about this “waiter’s” familiarity with the Scriptures? The Jews were always known (until recent times) as “The People of the Book.”  Why might they have been known that way?  If true about the Jews, what about the Church? What does the Church teach about the study of Scripture? For example, see the Catechism of the Catholic Church paragraphs (131-133):


131 "And such is the force and power of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life." Hence "access to Sacred Scripture ought to be open wide to the Christian faithful." (Bold print reflects my emphasis of the paragraph)

132 "Therefore, the study of the sacred page should be the very soul of sacred theology. The ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture."

133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ. (Bold print reflects my emphasis of the paragraph)


We will move further into this chapter next time.

Study through Acts -- Lesson Ten, Chapter 7 part 1

Acts chapter 7, verses 1-8
                                                             
Without even a cursory understanding of Israel’s history, Stephen’s rehearsal of it here in chapter 7 will be nearly meaningless for us. Therefore, for this part of the study in Acts to make better sense, I encourage you to first read (or at least slowly skim) Genesis chapters 12-24 (better to read to chapter 50, but we will get that part next time). Because of the amount of reading needed for this part of the study, I will break Acts chapter 7 into several parts. Here is the first:

verses 1-8          St. Stephen rehearses the origin of Jewish faith, dating back to Abraham. You read about him in Genesis 12-24.  With regard to Jewish faith, especially Abraham’s faith, see what St. Paul says about that faith in Rom 4:1-5:1. For example:

a. What relationship does St. Paul make between salvation rooted in works and salvation rooted in faith, especially verses 4-9 of Romans 4? See also his comment in Ephesians 2:8-10; 2 Corinthians 5:10, Titus 3:14. See also the Lord’s comment in John 5:28-30 and Matthew 25:31-46.  See also the Catechism passages 176, 183, 1430-1432, 2044.

b. How does Romans 4:19-25 speak to the issue of believing, trusting, and having utter confidence in a miraculous God?

c. How does Romans 5:1 speak to the question of justification (the Greek word translated as justification means, “to be declared guiltless”)? Does that answer the question, “How can we have peace with God” (the second clause in 5:1)?



176 Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.

183 Faith is necessary for salvation. The Lord himself affirms: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mk 16:16). For study: Put into your own words the sentiment of paragraphs 176 and 183. How does one express faith to others?

1430 Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance.²³

1431 Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart).²⁴ For study: Think about the terms interior conversion and interior repentance. What do those ideas mean to you? How are they reflected in one’s daily walk?

1432 The human heart is heavy and hardened. God must give man a new heart.²⁵ Conversion is first of all a work of the grace of God who makes our hearts return to him: "Restore us to thyself, O LORD, that we may be restored!"²⁶ God gives us the strength to begin anew. It is in discovering the greatness of God's love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from him. The human heart is converted by looking upon him whom our sins have pierced:²⁷ For study: If our heart is not shaken by the horror and weight of our sin, why might that be?

2044 The fidelity of the baptized is a primordial condition for the proclamation of the Gospel and for the Church's mission in the world. In order that the message of salvation can show the power of its truth and radiance before men, it must be authenticated by the witness of the life of Christians. "The witness of a Christian life and good works done in a supernatural spirit have great power to draw men to the faith and to God."⁸⁸  For study: What does the last sentence have to do with our works or our good deeds? Which comes first – interior conversion or good deeds?

We will move further into this chapter next time.

Study Through Acts - Lesson Nine (chapter 6)

Acts Chapter 6


vv. 1-8          Who were the Hellenistic Jews? What was their relationship with Judean Jews? See this link: http://www.jewishencyclopedia.com/articles/7535-hellenism

Notice the Greek-sounding names of those by the apostles to oversee the issue. Why might they have been chosen What was their job to be? Who normally did those jobs in that culture? How important was that job deemed to be by the apostles? How were they commissioned by the apostles? Is there application for 21^st century? If so, what is it?  See also Rom 1:1, Col 1:7; Phil 1:1; Col 3:16-17

--------

v. 10-15   “Unable to cope with his wisdom” (Verse 10). Compare Luke 21:10-19, especially v. 15. Is there an application?  Early evangelization provided no bed of roses for Christians. Note the accusations made against Stephen. See also 1 Peter 4:9-19; Phil 1:27-29; Heb 10:32-36; 11:35-40. What might be an application for today? See also Joshua 24:15. How do these questions tie together with the article (above) on Hellenism? Is there evidence of a type of ‘Hellenism” at work in and around the Church today? If so, what ought be the Christian response?



                                                  

Study through Acts: Lesson Eight

Acts Chapter 5

  

Verses 1-11       

Ananias and Sapphira; See also 1 Cor 5:1-5 with 2 Cor 2:1-11 and 1 Timothy 5:20-21. What might be an application to today? What is the responsibility of the Church regarding those living publically in sin?

Verses 12-16      

Various miracles which beg the question: Why do we seek Jesus?  For Who He is or what He can do/does for us? See John 6:26-27. Compare also Joshua 24:14-15; Gen 28:20; 1 Kings 18:20-21; Habakkuk 3:17-18. What might be the application for us?

Verses 17-32      

Consider especially verse 29. Have you ever heard someone say, "If I see a miracle, I will believe in God"?

Here is another case in which seeing miracles saves no one. Compare Numbers 14:1-24; Acts 14:8-19.  Application?

What is our protection against such hardness? How did the apostles get the inner strength which compelled their comment in verse 29? Does Acts 4:13 help answer that question?  What about the events of Acts 2:1-4, 14-24? Does that section help answer the question? 

What might be an application in these verses for us?

Verses 33-42           

Despite threats against them, what did the apostles do?  See vv 40-42 (euangeglion [Greek] = "Telling the good news about Jesus").  Now see Eph 6:13-20.

If St. Paul needed it, do we today need it any less? What will you do to acquire and wear that attire? How will you euangeglion – tell others the good news about Jesus? What does the expression, “Walk the talk” have to do with telling others the good news about Jesus?

Next time: Chapter 6

Study through Acts: Lesson Seven

Study through Acts, Lesson 7

Chapter 4

 Acts 4:12   Compare verse 12 with John 14:6 and John 8:24. Also see the Catechism paragraphs 430-435. After reflecting on these Bible texts and the Catechism, what do you conclude about the exquisitely unique role of Jesus Christ in our salvation? Is there any other way by which someone may be saved?

verses 13-14  Note the text tells us the disciples were untrained and uneducated, but “having been with Jesus.” See also 1 Cor 1:17-31. What is the application for you?
        
Consider the question, how do we “be with” Jesus? See Leviticus 18:3-4, 24 and 2 Cor 6:17, Rom 12:1-2 for hints)

Verses 15-22   Compare John 11:43-48.  If miracles save no one, then what does?  And what is our role in the sharing of the gospel?  See also 1 Cor 3:4-11; 2 Macc 6:18-28. Application?

Verses 19-20 Is there an application between these verses and saying “Merry Christmas” or “Happy Easter”?

Verses  23-31  See verse 27-28. Compare 2:23 and then, for example, Isaiah 52:13-53:12; Wisdom 2:12-20. Note also Luke 23:25-27.

Verses  32-37      Setting up for chapter 5 with Ananias and Sapphira


430 Jesus means in Hebrew: "God saves." At the annunciation, the angel Gabriel gave him the name Jesus as his proper name, which expresses both his identity and his mission.¹⁸ Since God alone can forgive sins, it is God who, in Jesus his eternal Son made man, "will save his people from their sins".¹⁹ In Jesus, God recapitulates all of his history of salvation on behalf of men.

431 In the history of salvation God was not content to deliver Israel "out of the house of bondage"²⁰ by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offense against God, only he can forgive it.²¹ For this reason Israel, becoming more and more aware of the universality of sin, will no longer be able to seek salvation except by invoking the name of the Redeemer God.²²

432 The name "Jesus" signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation,²³ so that "there is no other name under heaven given among men by which we must be saved."²⁴

434 Jesus' Resurrection glorifies the name of the Savior God, for from that time on it is the name of Jesus that fully manifests the supreme power of the "name which is above every name".²⁷ The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name.²⁸

435 The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words "through our Lord Jesus Christ". The Hail Mary reaches its high point in the words "blessed is the fruit of thy womb, Jesus." The Eastern prayer of the heart, the Jesus Prayer, says: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." Many Christians, such as St. Joan of Arc, have died with the one word "Jesus" on their lips.

Study through Acts: Lesson Six

Chapter 3

(Continued from last time chapter 3:17-26) --

3: 17-26     The gospel proclamation. Note the key words: repent, conversion, sins wiped away, refreshment, don’t listen à cut off from the people, turn from evil ways.  Consider now John 14:6 and John 8:24.

What might we expect to see in repentance and conversion?  Consider Matthew 3:8 and  St. Paul’s conversion –
                  A changed mind: Rom 12:1-2; Col 3:1-2;
                  A changed life: Col 3:3-14; Rom 12:9-21;
                                           Rom 13:11-14
                  A changed attitude: Phil 2:1-8; Rom 15:1-3;
                                                  Rom 14:1-4

Chapter 4

vv. 1-12     Note the focus of the apostles in verse 2. Note also: Acts 1:22; 2:31; 4:2; 4:33; 17:18,32; 23:6; 26:23; Rom 1:4; 6:5; 1 Cor 15:13,20; Phil 3:10; 1 Peter 1:3 What might be the application for us?

Compare verse 7 with Matt 21:23. Consider what is OUR authority.   (See Mat 28:19-20; 1 Peter 2:9; Consider this paragraph from the Catechism of the Catholic Church 1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.

Now see Pope Benedict and Pope Paul VI paragraphs below. Consider the questions I embedded with those references.

Pope Benedict, in his address on May 30, 2011, 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.

Taken from: http://www.catholicnewsagency.com/news/crisis-of-indifference-shows-need-for-new-evangelization-pope-says/

Questions to consider:

1. What does the expression, “Walk the Talk” mean to you when you consider the Pope’s comments above?

2. What do you think he means when he talks about the “lifestyle of believers needs real credibility”?

3. How can believers give greater credibility to the gospel and conversion?  

Now Read Pope Paul VI’s comments in Gaudium et Spes.

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.” Gaudium et Spes (Joy and Hope) Pope Paul VI Dec 7 1965 (Paragraph 19)  found at:
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html

4. What similarities do you see with Pope Benedict’s comments above?

5. What is Pope Paul’s challenge to believers today?

We continue this chapter next time.

Acts Lesson Five

Chapter 3

I added a few more thoughts to our look at chapter 3:1 from last time:

 v. 1    Daily time set aside for prayer. Application?  See also my posts at www.thecontemplativecatholicconvert.blogspot.com for some prayer strategies.

The hour of prayer for Jews occurred at: 3^rd hour, 6^th and 9^th (09, 12, 3PM).  See Daniel 6:10.  See also Mark 15 and note the times at which specific events of the crucifixion occurred:  verse 25(crucified), vv. 33-34 (Darkness) and 44-46    (Died). See Catechism paragraphs 2725-2733 and my embedded comments from the last lesson. Then look at Luke 16:8 and consider how members of Islam typically pray five times a day: before sunrise, noon, late afternoon, after sunset and before bed. How might that inform (challenge?) us about Christian faith and practice?

3:2   Beautiful gate was probably near Solomon’s porch (see verse 11). But scholars only can speculate.

3: 1-15   Note how Peter and John took yet another opportunity to preach the gospel message after a crowd had gathered. When you have met the risen Jesus, it’s hard to be quiet. Application for you and me?

v. 13   “Servant” (or Son) (probably related to Isaiah 52:13-53:12. Note how often “servant” is mentioned in that Isaiah passage). Consider John 13:5. It is often easier to wash someone’s feet one time than it is to be ‘as Christ’ to someone – especially those of our own household. How many families would not break apart if the husband and wife followed this example, and that in Ephesians 5:22-31 (don’t skim vv 25-31 in that passage).

vv. 17 ‘Acted in ignorance’. See 1 Tim 1:12-15 with Acts 26:8-18; 2 Cor 4:3-6 (note the follow on verses in 7-10. Application?)

vv. 17-26 The gospel proclamation. Note the key words: repent, conversion, sins wiped away, refreshment, don’t listen à cut off from the people, turn from evil ways.  Consider now John 14:6 and John 8:24.  What might be an application for us?

                     
Continued next time