Catholic Caucus: Sunday Mass Readings, 05-16-04, Sixth Sunday of Easter

USCCB.org/New American Bible ^ | 05-16-04 | New American Bible

[Salvation]

May 16, 2004
Sixth Sunday of Easter

Psalm: Sunday 23
Reading I Responsorial Psalm Reading II Gospel

When the Ascension of the Lord is celebrated the following Sunday, the second reading and Gospel from the Seventh Sunday of Easter may be read on the Sixth Sunday of Easter.

Reading I
Acts 15:1-2, 22-29

Some who had come down from Judea were instructing the brothers,
"Unless you are circumcised according to the Mosaic practice,
you cannot be saved."
Because there arose no little dissension and debate
by Paul and Barnabas with them,
it was decided that Paul, Barnabas, and some of the others
should go up to Jerusalem to the apostles and elders
about this question.

The apostles and elders, in agreement with the whole church,
decided to choose representatives
and to send them to Antioch with Paul and Barnabas.
The ones chosen were Judas, who was called Barsabbas,
and Silas, leaders among the brothers.
This is the letter delivered by them:

"The apostles and the elders, your brothers,
to the brothers in Antioch, Syria, and Cilicia
of Gentile origin: greetings.
Since we have heard that some of our number
who went out without any mandate from us
have upset you with their teachings
and disturbed your peace of mind,
we have with one accord decided to choose representatives
and to send them to you along with our beloved Barnabas and Paul,
who have dedicated their lives to the name of our Lord Jesus Christ.
So we are sending Judas and Silas
who will also convey this same message by word of mouth:
'It is the decision of the Holy Spirit and of us
not to place on you any burden beyond these necessities,
namely, to abstain from meat sacrificed to idols,
from blood, from meats of strangled animals,
and from unlawful marriage.
If you keep free of these,
you will be doing what is right. Farewell.'"

Responsorial Psalm
Ps 67:2-3, 5, 6, 8

R. (4) O God, let all the nations praise you!
or:
R. Alleluia.
May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.
R. O God, let all the nations praise you!
or:
R. Alleluia.
May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.
R. O God, let all the nations praise you!
or:
R. Alleluia.
May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!
R. O God, let all the nations praise you!
or:
R. Alleluia.

Reading II
Rv 21:10-14, 22-23

The angel took me in spirit to a great, high mountain
and showed me the holy city Jerusalem
coming down out of heaven from God.
It gleamed with the splendor of God.
Its radiance was like that of a precious stone,
like jasper, clear as crystal.
It had a massive, high wall,
with twelve gates where twelve angels were stationed
and on which names were inscribed,
the names of the twelve tribes of the Israelites.
There were three gates facing east,
three north, three south, and three west.
The wall of the city had twelve courses of stones as its foundation,
on which were inscribed the twelve names
of the twelve apostles of the Lamb.

I saw no temple in the city
for its temple is the Lord God almighty and the Lamb.
The city had no need of sun or moon to shine on it,
for the glory of God gave it light,
and its lamp was the Lamb.

Gospel
Jn 14:23-29

Jesus said to his disciples:
"Whoever loves me will keep my word,
and my Father will love him,
and we will come to him and make our dwelling with him.
Whoever does not love me does not keep my words;
yet the word you hear is not mine
but that of the Father who sent me.

"I have told you this while I am with you.
The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.
Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid.
You heard me tell you,
'I am going away and I will come back to you.'
If you loved me,
you would rejoice that I am going to the Father;
for the Father is greater than I.
And now I have told you this before it happens,
so that when it happens you may believe."

[Salvation]

For your reading, reflection, faith sharing, comments, questions, discussion.

[Salvation]

Sunday, May 16, 2004
Sixth Sunday of Easter

First Reading: Psalm: Second Reading: Gospel:

Acts 15:1-2, 22-29 Psalm 67:2-3, 5-6, 8 Revelation 21:10-14, 22-23 John 14:23-29 Not without reward is God loved, although He should be loved without thought of reward.  -- St Bernard

[Salvation]

From: Acts 15:1-2, 22-29

Dissension at Antioch; Judaizers

---

[1] But some men came down from Judea and were teaching the brethren,
"Unless you are circumcised according to the custom of Moses, you
cannot be saved." [2] And when Paul and Barnabas had no small
dissension and debate with them, Paul and Barnabas and some of the
others were appointed to go up to Jerusalem to the Apostles and the
elders about this question.

The Council's Decision

---

[22] Then it seemed good to the Apostles and the elders, with the whole
Church, to choose men from among them and send them to Antioch with
Paul and Barnabas. They sent Judas called Barsabbas, and Silas,
leading men among the brethren, [23] with the following letter: "The
brethren, both the Apostles and the elders, to the brethren who are of
the Gentiles in Antioch and Syria and Cilicia, greeting. [24] Since we
have heard that some persons from us have troubled you with words,
unsettling your minds, although we gave them no instructions, [25] it
has seemed good to us in assembly to choose men and send them to you
with our beloved Barnabas and Paul, [26] men who have risked their
lives for the sake of our Lord Jesus Christ. [27] We have therefore
sent Judas and Silas, who themselves will tell you the same things by
word of mouth. [28] For it has seemed good to the Holy Spirit and to
us to lay upon you no greater burden than these necessary things: [29]
that you abstain from what has been sacrificed to idols and from blood
and from what is strangled and from unchastity. If you keep yourselves
from these, you will do well. Farewell."

---

Commentary:

1-35. This chapter is the center of Acts, not just because it comes
right in the middle of the book but also because it covers the key
event as far as concerns the universality of the Gospel and its
unrestricted spread among the Gentiles. It is directly linked to the
conversion of the pagan Cornelius; here, with the help of the Holy
Spirit, all the consequences of that event are drawn out.

Christians with a Pharisee background--"certain men [who] came from
James" (Galatians 2;12)--arriving in Antioch, assert categorically that
salvation is impossible unless a person is circumcised and practices
the Law of Moses. They accept (cf. 11:18) that Gentile converts can be
baptized and become part of the Church; but they do not properly
understand the economy of the Gospel, that is the "new" way; they think
that the Mosaic rites and precepts are all still necessary for
attaining salvation. The need arises, therefore, for the whole
question to be brought to the Apostles and elders in Jerusalem, who
form the government of the Church.

2. Paul and Barnabas are once again commissioned by the Antiochene
community to go to Jerusalem (cf. 11:30). Paul says in Galatians 2:2
that this journey to the Holy City was due to a special revelation.
Possibly the Holy Spirit inspired him to volunteer for it. "Paul", St.
Ephraem writes, "so as not to change without the Apostles' accord
anything which they would allow to be done perhaps because of the
weakness of the Jews, make his way to Jerusalem to see to the setting
aside of the Law and of circumcision in the presence of the disciples:
without the Apostles' support they [Paul and Barnabas] do not want to
set them aside" ("Armenian Commentary, ad loc".).

22-29. The decree containing the decisions of the Council of Jerusalem
incorporating St. James' suggestions makes it clear that the
participants at the Council are conscious of being guided in their
conclusions by the Holy Spirit and that in the last analysis it is God
who has decided the matter.

"We should take," Melchor Cano writes in the 16th century, "the same
road as the Apostle Paul considered to be the one best suited to
solving all matters to do with the doctrine of the faith. [...] The
Gentiles might have sought satisfaction from the Council because it
seemed to take from the freedom granted them by Jesus Christ, and
because it imposed on the disciples certain ceremonies as necessary,
when in fact they were not, since faith is the key to salvation. Nor
did the Jews object by invoking Sacred Scripture against the Council's
decision on the grounds that Scripture seems to support their view that
circumcision is necessary for salvation. So, by respecting the Council
they gave us the criterion which should be observed at all times; that
is, to place full faith in the authority of the synods confirmed by
Peter and his legitimate successors. They say 'it has seemed good to
the Holy Spirit and to us'; thus, the Council's decision is the
decision of the Holy Spirit Himself" ("De Locis", V, 4).

It is the Apostles and the elders, with the whole Church, who designate
the people who are to publish the Council's decree, but it is the

Hierarchy which formulates and promulgates it. The text contains two
parts--one dogmatic and moral (verse 28) and the other disciplinary
(verse 29). The dogmatic part speaks of imposing no burden other than
what is essential and therefore declares that pagan converts are free
from the obligation of circumcision and of the Mosaic Law but are
subject to the Gospel's perennial moral teaching on matters to do with
chastity. This part is permanent: because it has to do with a
necessary part of God's salvific will it cannot change.

The disciplinary part of the decree lays down rules of prudence which
can change, which are temporary. It asks Christians of Gentile
background to abstain--out of charity towards Jewish Christians--from
what has been sacrificed to idols, from blood and from meat of animals
killed by strangulation.

The effect of the decree means that the disciplinary rules contained in
it, although they derive from the Mosaic Law, no longer oblige by
virtue of that Law but rather by virtue of the authority of the Church,
which has decided to apply them for the time being. What matters is
not what Moses says but what Christ says through the Church. The
Council "seems to maintain the Law in force," writes St. John
Chrysostom, "because it selects various prescriptions from it, but in
fact suppresses it, because it does not accept ALL its prescriptions.
It had often spoken about these points, it sought to respect the Law
and yet establish these regulations as coming not from Moses but from
the Apostles" ("Hom. on Acts," 33).

---

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

[Salvation]

From: Revelation 21:10-14, 22-23

A New World Comes Into Being. The New Jerusalem

---

[10] And in the Spirit he carried me away to a great high mountain, and
showed me the holy city Jerusalem coming down out of heaven from God,
[11] having the glory of God, its radiance like a most rare jewel, like
a jasper, clear as crystal. [12] It had a great, high wall, with twelve
gates, and at the gates twelve angels, and on the gates the names of
the twelve tribes of the sons of Israel were inscribed; [13] on the
east three gates, on the north three gates, on the south three gates,
and on the west three gates. [14] And the wall of the city had twelve
foundations, and on them the twelve names of the twelve apostles of
the Lamb.

[22] And I saw no temple in the city, for its temple is the Lord God
the Almighty and the Lamb. [23] And the city has no need of sun or moon
to shine upon it, for the glory of God is its light, and its lamp is
the Lamb.

---

Commentary:

9-21. In contrast with the punishment visited on the evil city,
Babylon, the harlot (cf. 17:1), we are now shown the Holy City, the new
Jerusalem, the spouse, coming down from heaven. There is a significant
parallel between 17:1ff and 21:9ff.

The author writes with a truly remarkable mastery of language: after
the introduction (v. 9), he describes the Holy City using three
literary devices which, after giving the measurements of the city, he
repeats in more or less reverse order. The description is like the
impressions a traveler has as he approaches: first, from afar, he sees
its radiance--the city as a whole and the glory of God (vv. 10-11); as
he comes closer he can distinguish walls and gates (vv. 12-13), and
when closer still its foundation stones (v. 14). Once inside, he
realizes its sheer scale (vv. 15-16) and is able to assess the size and
richness of its walls (vv. 17-18) and foundation stones and gates (vv.
19-21); and he is spellbound by the brightness that shines from the
glory of God (21:22-22:5).

The city is given the titles of Bride and Wife (Spouse) which are
normally used to designate the Church (cf. 19:7). This is easy to
understand in the context of the imagery used: the city represents the
Church, the community of the elect viewed in its complete, indissoluble
union with the Lamb.

10-14. This vision is rather like the one the prophet Ezekiel had when
he saw the New Jerusalem and the temple of the future (cf. Ezek 40-42).
However, St John stresses (cf. also 21:2) that the city comes down from
heaven: this shows that the full establishment (so long desired) of the
messianic kingdom will be brought about by the power of God and in line
with his will.

The description of the Holy City begins with the view from outside.
This is the first thing that is seen and it is what makes it strong and
unassailable. He speaks of walls and gates and foundations. The names
of the tribes of Israel and the twelve Apostles show the continuity
between the ancient chosen people and the Church of Christ; and yet the
point is made that the Church is something quite new which rests on the
twelve Apostles of the Lord (cf. Eph 2:20). The arrangement of the
gates, in threes facing the four points of the compass, indicates that
the Church is universal: all nations must come to it to gain salvation.
This is what St Augustine means when he says that "outside the catholic
Church one can find everything except salvation" ("Sermo Ad Cassar",
6).

21b-27. After taking us up to the walls and through the gates of the
City, the author brings us right inside, to its very center; this also
is amazingly rich. However, surprisingly, there is no temple. This
makes it different from the Jerusalem described by Ezekiel, for the
center of that city was the temple (cf. Ezek 4042). The temple in
Jerusalem and the tent of the tabernacle in the wilderness symbolized
the fact that God dwelt there; it was the visible sign of divine
presence ("shekinah" in Hebrew), a presence revealed by the descent of
the cloud of the glory of God.

In the heavenly Jerusalem there is no longer any need for God to have a
dwelling-place, because God the Father himself and the Lamb are always
present. The Godhead does not need to be brought to mind by the temple
(the symbol of his invisible presence), because the blessed will always
see God face to face. This sight of God is what causes the righteous to
be forever happy. "There are no words to explain the blessedness which
the soul enjoys, the gain which he obtains once his true nature has
been restored to him and he is able henceforth to contemplate his Lord"
(Chrysostom, "Ad Theodorum Lapsum", 1, 13).

In the Old Testament theophanies of Yahweh, a splendid brightness
revealed the divine glory. And so, the presence of God will fill the
heavenly Jerusalem with such a brightness of light that there is no
need of sun or moon. Beside God the Father, with equal rank and
dignity, is the Lamb, whose glory will also shine out, revealing his
divinity.

This light will illuminate all those who worship the Lord, thereby
fulfilling the messianic prophecies of Isaiah (cf. Is 60:3, 5, 11;
65-66).

The gates of the Holy City will stay open by day, that is, always,
because there will be no more night, nor anything unclean: the saints
will be the only ones to enter.

---

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

[Salvation]

FEAST OF THE DAY

St. John Nepomucene was born in at Nepomuc, a small town in the
region of Bohemia around the year 1330. As an infant, John was
stricken with a dangerous illness that was cured through the constant
prayers of his parents. In thanksgiving for God's healing grace, they
dedicated John to the service of God. John's family was wealthy
enough to allow John to receive both secular and religious
education.

As a young man, John began studies for the priesthood. After his
ordination, he gained a wide reputation for his talents in preaching
and he helped encourage thousands to live more grace filled lives.
Around the year 1379 Wenceslaus IV became emperor and invited
John to join the court as confessor on account of his great
reputation.

John accepted the position and became the confessor for the royal
family and many members of the court. In addition to these
sacramental duties, John was influential in solving many public
disputes and was well known for his generosity with the poor.

Around the year 1393 King Wenceslaus demanded that John reveal
what his wife had said during the Sacrament of Confession. John
refused and was thrown into prison. While he was in prison he was
asked again to reveal the queen's confession and was promised
great riches and wealth for the information. John again refused and
was handed over to the torturer. John was sentenced to death by
drowning and was thrown into the river of the city. John was
canonized in 1729 and is known as the "Martyr of the Confessional."


QUOTE OF THE DAY

Believe me, the writing of pious books, the composing of the most
sublime poetry; all that does not equal the smallest act of self-denial.
-St. Therese of Lisieux


TODAY IN HISTORY

1920 Joan of Arc is canonized in Rome


TODAY'S TIDBIT

The seal of confession is the obligation of secrecy which must be
observed regarding knowledge of things learned in connection with
the confession of sin in the sacrament of penance. Confessors are
prohibited, under penalty of excommunication, from making any
direct revelation of confession, even with respect to the person who
made the confession unless the person releases the priest from the
obligaton.


INTENTION FOR THE DAY

Please pray for all people seeking jobs.

[AlbionGirl]

Thank you so much, and keep them coming, if you don't mind.

[Pippin]

Thank You for the ping!

[Salvation]

The daily readings will be here, whether I do them or NYer or Desdemona do them!

God willing, my computer won't get quite so sick again.

Pippin, glad to see you and welcome to the forum, AlbionGirl!

[Pippin]

Thanks! :O)

[Salvation]

The Word Among Us

Sunday, May 16, 2004

Meditation
John 14:23-29



Think about how much information you absorbed this week. Think about the stories you read in the newspaper or the insights you picked up from the radio. Maybe you found some interesting facts on the Internet or saw an advertisement in the mail that told you about some great new product. Wherever you got your data, it’s unlikely that most of it enlightened you about the gospel. It’s more likely that all that information gave you a headache!

However, as you read today’s gospel passage, remember that the Holy Spirit is not primarily in the “information” business! Yes, it’s true that he teaches us and counsels us. In fact, the Spirit can lead us into “all truth” (John 16:13). Certainly, we cannot do without the wisdom of the Spirit to show us how to serve God and our neighbor, and we have centuries’ worth of inspired doctrines to help us do just that.

But the Spirit doesn’t give us knowledge alone. He gives us Jesus himself. It’s a package deal. More than anything else, the Holy Spirit is the love outpoured between the Father and the Son. And what’s more, he is the fullness of the love Jesus had for us when he died on the cross—a love so great that it broke the reign of sin and death forever. And because the Holy Spirit is a fire that cleanses and a dove that brings us peace, he wants to touch our hearts as well as our minds.

As you reflect on this passage from John, think of the many ways the Spirit is present to believers. Seek him in your prayer. Look for him to bring you grace and healing in the sacraments. Ask for his anointing so that you can know Jesus more deeply. Ask him to bless your reading of Scripture, so that God’s word comes alive for you. Expect the Spirit to make you a “new creation!”

“Jesus, I praise you for giving us your own Holy Spirit. Thank you for the awesome power he brings to heal and restore, to help us love one another, and to love you in return!”

[Salvation]

One Bread, One Body

One Bread, One Body

All Issues > Volume 20, Number 3

<< Sunday, May 16, 2004 >>

Sixth Sunday of Easter

Acts 15:1-2, 22-29
Revelation 21:10-14, 22-23

Psalm 67
John 14:23-29

View Readings

DECISIONS, DECISIONS, DECISIONS

“It is the decision of the Holy Spirit, and ours too.” —Acts 15:28

Jesus promised that the Holy Spirit, the Paraclete Who comes to our aid, would guide us to all truth (Jn 16:13). By the power of the Holy Spirit, we can make decisions which will prove miraculously wise and farsighted (see Acts 15:28ff). The Lord has promised: “I will answer you; I will tell you things great beyond reach of your knowledge” (Jer 33:3).

To make great decisions, we need to be well aware of the eternal context of all decisions. We also need to be able to know the future or know someone who knows the future. Finally, we must know all the relevant information. For important decisions, this means knowing the past, the present, and the hearts of the people involved in our decisions.

Obviously, you would have to be the all-knowing God to know what is necessary to make right decisions. The Holy Spirit is God (2 Cor 3:18). He can teach us everything (Jn 14:26) because He knows everything.

We can make repeated bad decisions throughout life, and even make the ultimate bad decision and go to hell. We can then make excuses forever for our bad decisions. Alternately, we can be docile to the Holy Spirit. Come, Holy Spirit!

Prayer: Father, may many people become Christians when they see the excellence of my decisions.

Promise: “Anyone who loves Me will be true to My word, and My Father will love him; We will come to him and make Our dwelling place with him.” —Jn 14:23

Praise: Praise Abba Who is Love, Jesus Who is our risen Lord, and the Holy Spirit of truth! Alleluia forever!

[Salvation]

May 16, 2004

St. Margaret of Cortona

(1247-1297)

Some people have called Margaret the Mary Magdalene of the Franciscan movement.

Margaret was born of farming parents in Laviano, Tuscany. Her mother died when Margaret was seven; life with her stepmother was so difficult that Margaret moved out. For nine years she lived with Arsenio, though they were not married, and she bore him a son. In those years, she had doubts about her situation. Somewhat like St. Augustine she prayed for purity—but not just yet.

One day she was waiting for Arsenio and was instead met by his dog. The animal led Margaret into the forest where she found Arsenio murdered. This crime shocked Margaret into a life of penance. She and her son returned to Laviano, where she was not well received by her stepmother. They then went to Cortona, where her son eventually became a friar.

In 1277, three years after her conversion, Margaret became a Franciscan tertiary. Under the direction of her confessor, who sometimes had to order her to moderate her self-denial, she pursued a life of prayer and penance at Cortona. There she established a hospital and founded a congregation of tertiary sisters. The poor and humble Margaret was, like Francis, devoted to the Eucharist and to the passion of Jesus. These devotions fueled her great charity and drew sinners to her for advice and inspiration. She was canonized in 1728.

Comment:

Seeking forgiveness is sometimes difficult work. It is made easier by meeting people who, without trivializing our sins, assure us that God rejoices over our repentance. Being forgiven lifts a weight and prompts us to acts of charity.

Quote:

"Let us raise ourselves from our fall and not give up hope as long as we free ourselves from sin. Jesus Christ came into this world to save sinners. ‘O come, let us worship and bow down, let us kneel before the LORD, our Maker!’ (Psalm 95:6). The Word calls us to repentance, crying out: ‘Come to me, all you that are weary and are carrying heavy burdens and I will give you rest’ (Matthew 11:28). There is, then, a way to salvation if we are willing to follow it" (Letter of Saint Basil the Great).

[annalex]

Jn 14:23-29
#	Douay-Rheims	Vulgate
23	Jesus answered and said to him: If any one love me, he will keep my word. And my Father will love him and we will come to him and will make our abode with him.	respondit Iesus et dixit ei si quis diligit me sermonem meum servabit et Pater meus diliget eum et ad eum veniemus et mansiones apud eum faciemus
24	He that loveth me not keepeth not my words. And the word which you have heard is not mine; but the Father's who sent me.	qui non diligit me sermones meos non servat et sermonem quem audistis non est meus sed eius qui misit me Patris
25	These things have I spoken to you, abiding with you.	haec locutus sum vobis apud vos manens
26	But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things and bring all things to your mind, whatsoever I shall have said to you.	paracletus autem Spiritus Sanctus quem mittet Pater in nomine meo ille vos docebit omnia et suggeret vobis omnia quaecumque dixero vobis
27	Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid.	pacem relinquo vobis pacem meam do vobis non quomodo mundus dat ego do vobis non turbetur cor vestrum neque formidet
28	You have heard that I said to you: I go away, and I come unto you. If you loved me you would indeed be glad, because I go to the Father: for the Father is greater than I.	audistis quia ego dixi vobis vado et venio ad vos si diligeretis me gauderetis utique quia vado ad Patrem quia Pater maior me est
29	And now I have told you before it come to pass: that when it shall come to pass, you may believe.	et nunc dixi vobis priusquam fiat ut cum factum fuerit credatis

[Salvation]

Thanks, I love it when you post these.

[Pio]

Why does the Church skip Acts 15:3-21??? These lines are the point of the whole passge. Who makes these decisions to just skip sections of Bible?

[Salvation]

I'm not understanding your question -- Do you mean in today's readings? (Short reason is probably time at Mass.)

They are in the Bible; they aren't skipped:

3
They were sent on their journey by the church, and passed through Phoenicia and Samaria telling of the conversion of the Gentiles, and brought great joy to all the brothers.
4
When they arrived in Jerusalem, they were welcomed by the church, as well as by the apostles and the presbyters, and they reported what God had done with them.
5
But some from the party of the Pharisees who had become believers stood up and said, "It is necessary to circumcise them and direct them to observe the Mosaic law."
6
3 The apostles and the presbyters met together to see about this matter.
7
4 After much debate had taken place, Peter got up and said to them, "My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe.
8
And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us.
9
He made no distinction between us and them, for by faith he purified their hearts.
10
Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear?
11
On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they." 5
12
The whole assembly fell silent, and they listened while Paul and Barnabas described the signs and wonders God had worked among the Gentiles through them.
13
6 After they had fallen silent, James responded, "My brothers, listen to me.
14
Symeon 7 has described how God first concerned himself with acquiring from among the Gentiles a people for his name.
15
The words of the prophets agree with this, as is written:
16
'After this I shall return and rebuild the fallen hut of David; from its ruins I shall rebuild it and raise it up again,
17
so that the rest of humanity may seek out the Lord, even all the Gentiles on whom my name is invoked. Thus says the Lord who accomplishes these things,
18
known from of old.'
19
It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God,
20
but tell them by letter to avoid pollution from idols, unlawful marriage, the meat of strangled animals, and blood.

[Pio]

They were skipped and I ask why? The missal just lumps the verses together but skips 3-21. These verses convey the whole context of what the dispute was all about. Why weren't they read?

[Pio]

Oh it is in the Bible all right...it just was not read in Mass.

I think I know the answer to my question....look at line 29...

I always turn to the lines that are skipped in the Mass readings and it always the stuff that the USCCB wants to avoid: mention of sin, the judgement of God etc etc etc