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
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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.
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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:

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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.

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.
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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.

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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.
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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?
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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.
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 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.
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(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.
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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.