From: Ephesians 4:7-11, 11-13
A Call to Unity
[1] I therefore, a prisoner of the Lord, beg you to lead a life worthy of the calling
to which you have been called, [2] with all lowliness and meekness, with pa-
tience, forbearing one another in love, [3] eager to maintain the unity of the Spirit
in the bond of peace. [4] There is one body and one Spirit, just as you were
called to the one hope that belongs to your call, [5] one Lord, one faith, one bap-
tism, [6] one God and Father of us all, who is above all and through all and in all.
[7] But grace was given to each of us according to the measure of Christ’s gift.
[11] And his gifts were that some should be apostles, some prophets, some
evangelists, some pastors and teachers, [12] for the equipment of the saints, for
the work of the ministry, for building up the body of Christ, [13] until we all attain
to the unity of the faith and of the knowledge of the Son of God, to mature man-
hood, to the measure of the stature of the fullness of Christ.
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Commentary:
1-16. The second part of the letter points out certain practical consequences of
the teaching given earlier. The underlying theme of the previous chapters was the
revelation of the “mystery” of Christ — the calling of all men, Gentiles and Jews,
to form a single people, the Church. The second part of the letter begins with an
appeal to maintain the unity of the Church in the face of factors making for division
— internal discord (vv. 1-3), misuse of the different gifts or charisms with which
Christ endows individuals (v. 7), and the danger of being led astray by heretical
ideas (v. 14). Against this, St Paul teaches that the Church’s unity is grounded
on the oneness of God (vv. 4-6), and that Christ acts with full authority in the buil-
ding up of his body, through its various ministries (vv. 8-13) and through its mem-
bers’ solidarity (vv. 14-16).
1. The exhortation begins by stating a general principle: a Christian’s conduct
should be consistent with the calling he has received from God.
Enormous consequences flow from the fact of being called to form part of the
Church through Baptism: “Being members of a holy nation,” St. Escriva says,
“all the faithful have received a call to holiness, and they must strive to respond
to grace and to be personally holy [...]. Our Lord Jesus Christ, who founds the
holy Church, expects the members of this people to strive continually to acquire
holiness. Not all respond loyally to his call. And in the spouse of Christ there are
seen, at one and the same time, both the marvel of the way of salvation and the
shortcomings of those who take up that way” (”In Love with the Church”, 5-6).
Speaking about incorporation into the Church, which is the way of salvation, Va-
tican II exhorts Catholics to “remember that their exalted condition results, not
from their own merits, but from the grace of Christ. If they fail to respond in
thought, word and deed to that grace, not only shall they not be saved, but they
shall be the more severely judged (see Lk 12:48: ‘everyone to whom much is gi-
ven, of him will much be required’; cf. Mt 5:19-20; 7:21-22; 25:41-46; Jas 2:14)”
(”Lumen Gentium”, 14).
2-3. The virtues which the Apostle lists here are all different aspects of charity
which “binds everything together in perfect harmony” (Col 3:14) and is the mark
of the true disciple of Christ (cf. Jn 13:35). Charity originates not in man but in
God: “it is a supernatural virtue infused by God into our soul by which we love
God above everything else for his own sake, and our neighbor as ourselves for
love of God” (”St Pius X Catechism”, 898). In its decree on ecumenism the Se-
cond Vatican Council shows the perennial relevance of these words of St Paul:
“There can be no ecumenism worthy of the name without interior conversion.
For it is from interior renewal of mind (cf. Eph 4:23), from self-denial and unstin-
ted love, that desires of unity take their rise and develop in a mature way. We
should therefore pray to the Holy Spirit for the grace to be genuinely self-
denying, humble, gentle in the service of others and to have an attitude of bro-
therly generosity toward them” (”Unitatis Redintegratio”, 7).
Charity is basic to the building up of a peaceful human society. ‘The conscious-
ness of being trespassers against each other goes hand in hand with the call to
fraternal solidarity, which St Paul expressed in his concise exhortation to ‘forbear
one another in love’. What a lesson of humility is to be found here with regard to
man, with regard both to one’s neighbor and to oneself! What a school of good
will for daily living, in the various conditions of our existence!” (Bl. John Paul II,
“Dives In Misericordia”, 14).
The peace which unites Christians is the peace which Christ brings, or rather
it is Christ himself (cf. 2:14). By having the same faith and the same Spirit, “all
find themselves”, says St John Chrysostom, “brought together in the Church —
old and young, poor and rich, adult and child, husband and wife: people of either
sex and of every condition become one and the same, more closely united than
the parts of a single body, for the unity of souls is more intimate and more per-
fect than that of any natural substance. However, this unity is maintained only
by ‘the bond of peace’. It could not exist in the midst of disorder and enmity....
This is a bond which does not restrict us, which unites us closely to one another
and does not overwhelm us: it expands our heart and gives us greater joy than
we could ever have if we were unattached. He who is strong is linked to the wea-
ker one to carry him and prevent him from falling and collapsing. Does the weak
person feel weak?: the stronger person tries to build up his strength. ‘A brother
helped is like a strong city’, says the wise man (Prov 18: 19)” (”Hom. on Eph,
9, ad loc”.).
Union of hearts, affections and intentions is the result of the action of the Holy
Spirit in souls, and it makes for effectiveness and strength in apostolate.
“Do you see? One strand of wire entwined with another, many woven tightly to-
gether, form that cable strong enough to lift huge weights.
“You and your brothers, with wills united to carry out God’s will, can overcome
all obstacles” (St. J. Escriva, “The Way”, 480).
4-6. To show the importance of unity in the Church, and the theological basis of
that unity, St Paul quotes an acclamation which may well have been taken from
early Christian baptismal liturgy. It implies that the unity of the Church derives
from the unicity of the divine essence. The text also reflects the three persons
of the Blessed Trinity who are at work in the Church and who keep it together —
one Spirit, one Lord, one God and Father.
There is “only one” Holy Spirit, who brings about and maintains the unity of
Christ’s mystical body; and there is “only one” such body, the Church: “After
being lifted up on the cross and glorified, the Lord Jesus pours forth the Spirit
whom he had promised, and through whom he has called and gathered together
the people of the New Covenant, which is the Church, into a unity of faith, hope
and charity, as the Apostle teaches us (Eph 4:4-5; Gal 3:27-28) [...] It is the Ho-
ly Spirit, dwelling in believers and pervading and ruling over the entire Church,
who brings about that wonderful communion of the faithful and joins them toge-
ther so intimately in Christ, for he [the Spirit] is the principle of the Church’s uni-
ty” (Vatican II, “Unitatis Redintegratio”, 2). All — Gentiles as well as Jews — are
called to join this Church; all, therefore, share the one single hope — that of be-
ing saints which is implied in the vocation they have received.
Recognition of there being only one Lord, who is head of the mystical body, un-
derlines the unity that should obtain among all the many members of this single
body. All its members are solidly built on Christ when they confess “only one”
faith — the faith that he taught and which the Apostles and the Church have ex-
pressed in clear statements of doctrine and dogma. “There can be only one faith;
and so, if a person refuses to listen to the Church, he should be considered, so
the Lord commands, as a heathen and a publican (cf. Mt 18:17)” (Pius XII, “Mys-
tici Corporis”, 10). All Christians have also received only one Baptism, that is,
a Baptism by means of which, after making a profession of faith, they join the
other members of the Church as their equals. Since there is only “one Lord, one
faith, one baptism,” “there is a common dignity of members deriving from their
rebirth in Christ, a common grace as sons, a common vocation to perfection,
one salvation, one hope and undivided charity. In Christ and in the Church there
is, then, no inequality arising from race or nationality, social condition or sex,
for ‘there is neither Jew nor Greek; there is neither slave nor free; there is nei-
ther male nor female; for you are all one in Christ Jesus’ (Gal 3:28; cf. Col 3:11)”
(Vatican II,”Lumen Gentium”, 32).
God, the Father of all, is, in the last analysis, the basis of the natural unity of
mankind. Pope Pius XII, after recalling that the sacred books tell us that all the
rest of mankind originated from the first man and woman, and how all the various
tribes and peoples grew up which are scattered throughout the world, exclaimed,
“This is a wonderful vision which allows us to reflect on the unity of mankind: all
mankind has a common origin in the Creator, as we are told, ‘one God and fa-
ther of us all’ (Eph 4:6); moreover, all men and women share one and the same
nature: all have a material body and an immortal and spiritual soul” (”Summi
Pontificatus”, 18). God is “above all”: his lordship and control over things means
that he is the author and maintainer of their unity. Throughout history he has
acted “through all” his children, that is, believers, whom he has used to bring
about unity among men and over all created things. And he dwells “in all” the
faithful, for they belong to him; even the deepest recesses of their hearts are
his.
7. The diversity of graces or charisms which accompany the various kinds of vo-
cation given to members of the Church do not undermine its unity; rather, they
enhance it, because it is Christ himself who bestows these gifts, as St Paul tea-
ches in vv. 8-10. Christ also provides the Church with ministers who devote them-
selves to building up his body (vv. 11-12).
So just as there is a great variety of personality and situation, the Church eviden-
ces many kinds of “charisms” or different ways of actually living out the calling to
holiness which God addresses to all. “In the Church”, Bl. John Paul II points out,
“as the community of the people of God under the guidance of the Holy Spirit’s
working, each member has ‘his own special gift’, as St Paul teaches (1 Cor 7:7).
Although this ‘gift’ is a personal vocation and a form of participation in the Church’s
saving work, it also serves others, builds the Church and the fraternal communi-
ties in the various spheres of human life on earth” (”Redemptor Hominis”, 21).
11-12. The Apostle here refers to certain ministries or offices in the Church,
which are performed not only in a charismatic way, under the influence of the Ho-
ly Spirit, but as an assignment or ministry entrusted to the particular individual by
the glorified Lord.
These ministries have to do with preaching (teaching) and government. In 1 Co-
rinthians 12:27-30 and Romans 12:6-8, mention is made, alongside ministries,
of other charisms which complete the array of the gifts to be found in the mysti-
cal body of Christ. St Paul here presents them as gifts given by Christ, the head
of his body, gifts which make for the strengthening of its unity and love. In this
connection, see the quotation from “Lumen Gentium”, 7, in the note on 1:22-23
above. These graces are provided by the Holy Spirit who, “distributing various
kinds of spiritual gifts and ministries (cf. 1 Cor 12:4-11), enriches the Church of
Jesus Christ with different functions in order to equip the saints for the works of
service (cf. Eph 4:12)” (”Unitatis Redintegratio”, 2).
In the list which St Paul gives the first to appear are apostles. These may be the
first apostles (including Paul himself) or a wider group (cf. 1 Cor 15:7; Rom 16:7)
which includes others sent as missionaries to establish new Christian communi-
ties. Alongside them (as in Eph 2:20; 3:5) come prophets, who are also the bed-
rock of the Church, trustees of revelation. Essentially a prophet was not someone
“sent” but rather one whose role was to “upbuild, encourage and console” (cf. 1
Cor 14:3; Acts 13:1) and who normally stayed within a particular community. The
“evangelists” were others, who had not received a direct revelation but who devo-
ted themselves to preaching the Gospel which the apostles had passed on to
them (cf. Acts 21:8; 2 Tim 4:5). It may be that St Paul mentions them here, a-
long with apostles and prophets, because it was evangelists who first preached
the Gospel in Ephesus. The last to be mentioned are pastors and teachers,
whose role was that of ruling and giving ongoing instruction to particular commu-
nities.
There is no necessary reason why the terminology used in apostolic times for
ministries in the Church should be the same as that used nowadays; however,
the ministries themselves do not change: “Guiding the Church in the way of all
truth (cf. Jn 16:13) and unifying her in communion and in the works of ministry,
the Holy Spirit bestows upon her varied hierarchic and charismatic gifts, and in
this way directs her; and he adorns her with his fruits (cf. Eph 4: 12; 1 Cor 12:4;
Gal 5:22)” (Vatican II, “Lumen Gentium”, 4).
And, of course, all Christians have a responsibility to spread Christ’s teaching,
to cooperate in the Church’s work of catechesis. “Catechesis always has been
and always will be”, Bl. John Paul II teaches, “a work for which the whole Church
must feel responsible and must wish to be responsible. But the Church’s mem-
bers have different responsibilities, derived from each one’s mission. Because of
their charge, pastors have, at differing levels, the chief responsibility for fostering,
guiding and coordinating catechesis [...]. Priests and religious have in cateche-
sis a preeminent field for their apostolate. On another level, parents have a
unique responsibility. Teachers, the various ministers of the Church, catechists,
and also organizers of social communications, all have in various degrees very
precise responsibilities in this education of the believing conscience, an educa-
tion that is important for the life of the Church and affects the life of society as
such” (”Catechesi Tradendae”, 16).
13. The building up of the body of Christ occurs to the extent that its members
strive to hold on to the truths of faith and to practice charity. The “knowledge of
the Son of God” refers not only to the object of faith — which is basically the ac-
ceptance of Christ as true God and true man — but also to a vital and loving re-
lationship with him. A conscientious approach to the personal obligations that
faith implies is the mark of maturity, whereas an undeveloped, childish persona-
lity is marked by a certain instability.
As Christians develop in faith and love, they become more firmly inserted into
the body of Christ and make a greater contribution to its development. In this way
“mature manhood” is reached: this seems to refer not to the individual Christian
but rather to the “total Christ” or “whole Christ” in St Augustine’s phrase, that is,
all the members in union with the head, Christ. “It is due to this communication
of the Spirit of Christ that all the gifts, virtues, and miraculous powers which are
found eminently, most abundantly, and fontally in the head, stream into all the
members of the Church and in them are perfected daily according to the place
of each in the mystical body of Jesus Christ; and that, consequently, the Church
becomes as it were the fullness and completion of the Redeemer, Christ in the
Church being in some sense brought to complete achievement” (Pius XII, “Mys-
tici Corporis”, 34).
“The fullness of Christ” must mean the Church itself or Christians incorporated
into Christ; the “fullness” (”pleroma”) of a boat is the sum total of the gear, crew
and cargo which “fill” the boat, and mean it is ready to weigh anchor. “As mem-
bers of the living Christ, incorporated into him and made like him by Baptism,
Confirmation and the Eucharist, all the faithful have an obligation to collaborate
in the spreading and growth of his body, so that they might bring it to fullness
as soon as possible” (Vatican II, “Ad Gentes”, 36).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Matthew 9:9-13
The Call of Matthew
[9] As Jesus passed on from there, He saw a man called Matthew sitting at the
tax office; and He said to him, “Follow Me.” And he rose and followed Him.
[10] And as He sat at table in the house, behold, many tax collectors and sin-
ners came and sat down with Jesus and His disciples. [11] And when the Phari-
sees saw this, they said to His disciples, “Why does your Teacher eat with tax
collectors and sinners?” [12] But when He heard it, He said, “Those who are well
have no need of a physician, but those who are sick. [13] Go and learn what this
means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous,
but sinners.”
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Commentary:
9. “Tax office”: a public place for the payment of taxes. On “following Jesus”, see
the note on Matthew 8:18-22.
The Matthew whom Jesus calls here is the Apostle of the same name and the hu-
man author of the first Gospel. In Mark 2:14 and Luke 5:27 he is called Levi the
son of Alphaeus or simply Levi.
In addition to Baptism, through which God calls all Christians (cf. note on Mat-
thew 8:18-22), the Lord can also extend, to whomever He chooses, a further cal-
ling to engage in some specific mission in the Church. This second calling is a
special grace (cf. Matthew 4:19-21; Mark 1:17-20; John 1:30; etc.) additional to
the earlier calling through Baptism. In other words, it is not man who takes the
initiative; it is Jesus who calls, and man who responds to this call by his free per-
sonal decision: “You did not choose Me, but I chose you” (John 15:16).
Matthew’s promptitude in “following” Jesus’ call is to be noted. When God speaks,
a soul may be tempted to reply, “Tomorrow; I’m not ready yet.” In the last analy-
sis this excuse, and other excuses, are nothing but a sign of selfishness and fear
(different from that fear which can be an additional symptom of vocation: cf. John
1). “Tomorrow” runs the risk of being too late.
As in the case of the other Apostles, St. Matthew is called in the midst of the or-
dinary circumstances of his life: “What amazes you seems natural to me: that
God has sought you out in the practice of your profession! That is how He sought
the first, Peter and Andrew, James and John, beside their nets, and Matthew, sit-
ting in the custom-house. And—wonder of wonders!—Paul, in his eagerness to
destroy the seed of the Christians” (St. J. Escriva, “The Way”, 799).
10-11. The attitude of these Pharisees, who are so prone to judge others and
classify them as just men or sinners, is at odds with the attitude and teaching
of Jesus. Earlier on, He said, “Judge not, that you be not judged” (Matthew 7: 1),
and elsewhere He added, “Let him who is without sin among you be the first to
throw a stone at her” (John 8:7).
The fact is that all of us are sinners; and our Lord has come to redeem all of us.
There is no basis, therefore, for Christians to be scandalized by the sins of oth-
ers, since any one of us is capable of committing the vilest of sins unless God’s
grace comes to our aid.
12. There is no reason why anyone should be depressed when he realizes he is
full of failings: recognition that we are sinners is the only correct attitude for us to
have in the presence of God. He has come to seek all men, but if a person consi-
ders himself to be righteous, by doing so he is closing the door to God; all of us
in fact are sinners.
13. Here Jesus quotes Hosea 6:6, keeping the hyperbole of the Semitic style. A
more faithful translation would be: “I desire mercy MORE THAN sacrifice”. It is
not that our Lord does not want the sacrifices we offer Him: He is stressing that
every sacrifice should come from the heart, for charity should imbue everything a
Christian does — especially his worship of God (see 1 Corinthians 13:1-13; Mat-
thew 5:23-24).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
The following is the longer version of the vital prayer composed by Pope Leo XIII in 1888 after his startling vision as to the future of the Church. This prayer was dedicated for the Feast of St. Michael 1448 years from the date of the election of the first Leo - Pope Saint Leo the Great. Everyone is familiar with the first prayer below which was mandated by His Holiness as part of the Leonine Prayers after Low Mass. After Vatican II, in legion with the devil Giovanni Montini outlawed this necessary prayer and then one wonders how "the smoke of satan" got into the sanctuary? The conciliarists wanted to make sure the words in bold below would never see the light of day again for in it Leo foretold what would happen: The shepherd would be struck, the sheep scattered. Below are both the short and longer versions of this poignant prayer which should never be forgotten.
Saint Michael the Archangel, defend us in battle, be our defense against the wickedness and snares of the devil. May God rebuke him we humbly pray, and do thou, O heavenly hosts, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world for the ruin of souls. Amen.Look down upon me, O good and gentle Jesus, while before Thy face I humbly kneel, and with burning soul pray and beseech Thee to fix deep in my heart lively sentiments of faith, hope and charity, true contrition for my sins, and a firm purpose of amendment; the while I contemplate with great love and tender pity Thy five most precious wounds, pondering over them within me, calling to mind the words which David Thy prophet said of Thee, my good Jesus: "They have pierced My hands and My feet; they have numbered all My bones."
PRAYERS AFTER 
