Posted on 04/27/2016 8:41:02 AM PDT by Salvation
The second reading from last Sunday’s Mass (5th Sunday of Easter) is very Catholic, and too informative to merely pass up. It presents the Church as rather highly organized and possessed of some of the structures we know today in full form. Granted, some of these structures are in seminal form, but they are there.
We will also notice qualities of the original kerygma that are at variance with what some modern thinkers declare should be the methodology of the Church. The soft Christianity of those who replace the cross with a pillow and who insist on solely inclusion and affirmation is strangely absent in this early setting.
Let’s look the first reading from the Acts of the Apostles (Acts 14:21-27) and see there the true path of priests, teachers, and leaders in the Church. Four steps are prescribed for our consideration, by noting that they went forth announcing, admonishing, appointing, and accounting.
I. Announcing – The text says, After Paul and Barnabas had proclaimed the good news to that city and made a considerable number of disciples …
Notice that the happiness is linked to the harvest. By proclaiming the Good News, they yield a great harvest. As Catholics, we are not sent out merely to proclaim a list of duties; we are sent to proclaim the Gospel. And the Gospel is this: God so loved the world that He sent his Son, who by dying and rising from the dead has purchased for us a whole new life, free from sin and the rebellious obsessions of this world. He is victorious over all the death-directed drives of this world. Simply put, he has triumphed over these forces and enabled us to walk in newness of life.
God save us from brands of the faith in which rules and obligations are all that is heard by sour-faced saints, dead disciples, fussy Pharisees, bored believers, and frozen chosen. Save us from Pharisaical philosophers who are obsessed with particulars not even commanded by God, who sneer at things they consider beneath than their preferences.
No, we are sent to announce a new life, a life free from the bondage of sin, rebellion, sensuality, greed, lust, domination, and revenge. We are sent to announce a life of joy, confidence, purity, chastity, generosity, and devotion to the truth rooted in Love.
Yes, here is a joyful announcement rooted in the cry Anastasis (Resurrection)! New Life! The old order of sin is gone and a new life of freedom from sin is here!
Did everyone accept this as good news? No. Some, indeed many, were offended and sought to convict Christians as “disturbers of the peace.” Some don’t like to have their sin and bondage called out as such. They prefer bondage, sin, and darkness to light, holiness, and freedom.
As Catholics, we announce what is intrinsically good news, and we ought to start sounding like it by proclaiming it with joy. We must proclaim it without the bitterness and anger that are indicative of those who are more interested in winning an argument than in joyfully announcing something wonderful, freeing, and true.
II. Admonishing – The text says, … they returned to Lystra and to Iconium and to Antioch. They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.”
Preaching/teaching is a process. You don’t just preach or teach once and then move on; you return and reiterate. Paul and Barnabas are retracing their steps back through towns they have already evangelized. They do not just come, have a tent revival, and move on. They return and, as we shall see, they establish the Church.
Notice what they do:
1. Encourage – They strengthened the spirits of the disciples.
2. Exhort – They exhorted them to persevere in the faith.
3. Explain – They explained by saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.”
Let’s focus especially on the last the point. Paul and Barnabas teach that if you’re not willing to endure the cross, no crown will come your way. If you can’t stand a little disappointment, if you can’t stand being talked about, if you think you should always be up and never down, then I’ve come to remind you: No cross, no crown.
Yes, beware of “cross-less” Christianity. We do have good news to proclaim but there is also the truth that we get to the resurrection and the glory through the cross. There is a test in every testimony, a trial in every triumph. There are demands of discipleship, requirements for renewal, laws of love, and sufferings set forth for Saints.
Good preaching combines the hardship and the happiness in one message. It is a joy to follow in the footsteps of our Lord, who endured hostility, hardship, and the horrors of the cross but still triumphed and showed that the wisdom of this world is foolishness to God. Yes, He caught the wise in their craftiness and showed that the thoughts of the wise in this word are futile (cf 1 Cor 3:20). He made a public spectacle of them, triumphing over them (paradoxically) by the cross (cf Col 2:15).
Thus, St. Paul and Barnabas announce the cross, a stumbling block to the Jews and foolishness to the Gentiles (cf 1 Cor 1:23). Many today insist that the Church soft-pedal the cross, that she use honey, not vinegar. No can do. We joyfully announce and uphold the paradox of the cross. We must be willing to be a sign of contradiction to this world, which sees only pleasure and the indulgence of sinful drives as the way forward, which exalts freedom without truth or obedience, and which calls good what God calls sinful.
Too many so-called Christian denominations have adopted the pillow as their image and have a “give the people what they want” mentality. That is 180 degrees out of phase with the cross.
The Catholic Church does not exist to reflect the views of its members, but to reflect the views of its founder and head, Jesus Christ. As He went out to die, Jesus announced the cross without ambiguity, saying, Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all men to me (John 12:31-32).
And so we announce the cross not merely as suffering, but as life, power, and love. By the power of the cross, it is possible to live without sin, to overcome rebellion, pride, lust, and greed; it is possible to learn to forgive and to live the truth in love.
The world will hate us for this. But such hardships, such crosses, are necessary preludes to the hallelujah of Heaven. The Church can do no less than to point to the cross. The center of our faith is a cross not a pillow. And the cross is our only hope (Ave Crux spes unica nostra (Hail, O Cross, our only hope).
Yes, the Church announces the cross and admonishes a world obsessed with pleasure and with passing, fake happiness.
III. Appointing – The text says, They appointed presbyters for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith. Then they traveled through Pisidia and reached Pamphylia. After proclaiming the word at Perga they went down to Attalia.
And thus we see the ordination of priest leaders in every place. “Priest” is just an English mispronunciation of the word “presbyter.” Paul and Barnabas did not simply go about vaguely preaching and then moving on. They established local churches with a structure of authority. The whole Pauline corpus of writings indicates a need to continue oversight of these local churches and to stay in touch with the priest leaders established to lead these local parishes.
Later, St. Paul spoke of the need for this structure in other places when he wrote (to Titus),
This is why I left you in Crete, that you might amend what was defective, and appoint presbyters in every town as I directed you (Titus 1:5).
This appointment was done through the laying on of hands and is called ordination today. It was a way of establishing order and office in the Church to make sure that the work continued and that the Church was governed by order. This is why we call the sacrament involved here the “Sacrament of Holy Orders.”
Note, too, that a critical task for leaders in the Church is to develop and train new leaders. Too many parishes depend on individual charismatic and gifted leaders whose inevitable departure leaves a void, not an ongoing ministry or organization. This should not be so. Good leaders train new leaders.
IV. Accounting – The text says, From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished. And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles.
Note that Paul and Barnabas are now returning to render an account for what they have done. Accountability is part of a healthy Church. Every priest should render an account to his bishop, every bishop to his metropolitan and to the Pope. Today’s ad limina visits of bishops to the Pope is the way this is done. Further, priests are accountable to their bishop through various mechanisms such as yearly reports and other meetings.
A further background to this text is that Paul and Barnabas are returning to Antioch because it was from there that they were sent forth by the local bishops and priests on this missionary task.
While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then after fasting and praying they laid their hands on them and sent them off (Acts 13:2).
Thus St. Paul was not the lone ranger that some think him to be. He was sent and was accountable.
But when he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus. Then after three years I went up to Jerusalem to visit Cephas, and remained with him fifteen days (Gal 1:15-18).
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain (Gal 2:1).
The preacher and teacher must be accountable: For we shall all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” So each of us shall give account of himself to God (Rom 14:10-12).
And thus we see some paths for priests, preachers, teachers, and leaders. We must announce the Gospel as good news, with joy and confidence. We must admonish a world obsessed with pleasures to embrace the cross as our only hope. We must continue to develop, train, and appoint leaders to follow after us. And we must be accountable to one another.
A nice and quick portrait of some healthy traits for the Church!
As you have indicated that you do not accept all of the teachings of Jesus Christ and His Catholic Church, I accept His teachings.
Just as Judas was replaced by another apostle, Matthias.
“Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.” Acts1
The Church continued through the successors to the Apostles who were ordained and continued the mission of Jesus to Preach and Baptize all nations.
During his public life Jesus not only forgave sins, but also made plain the effect of this forgiveness: he reintegrated forgiven sinners into the community of the People of God from which sin had alienated or even excluded them. A remarkable sign of this is the fact that Jesus receives sinners at his table, a gesture that expresses in an astonishing way both God’s forgiveness and the return to the bosom of the People of God. (CCC 1443)
In imparting to his apostles his own power to forgive sins, the Lord also gives them the authority to reconcile sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ’s solemn words to Simon Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” The office of binding and loosing which was given to Peter was also assigned to the college of the apostles united to its head. (CCC 1444)
The words bind and loose mean: Whomever you exclude from your communion, will be excluded from communion with God; whomever you receive anew into your communion, God will welcome back into his. Reconciliation with the Church is inseparable from reconciliation with God. (CCC 1445)
The word venerate is not used in the text. Worship is.
If you follow the reference verses to where this word is used you see it is primarily directed to God. Acts 19:27 of course to a false goddess.
The point being...you're either worshiping God or you are worshiping someone/something else.
There is no separate class of "veneration".
that’s good work on the Greek....however, the Greek is nothing to the catholic.
I don’t know whether there I’d any Greek word which exactly maps onto the English word “veneration “. My guess is it would be “dulia”.
Even if there is no word in Greek which exactly corresponds to “veneration”, the customs and concept of veneration are richly illustrated esp in the OT. There are dozens of examples, for instance of people bowing genuflecting and/or prostrating in veneration, not adoration.
Abigail prostrating to King David: veneration or adoration?
Truth is nothing to the catholics we’ve encountered here on FR. I’m not through with ADSUM ...
Submission, but we understand why you would ignore that and try to twist the meanings.
BTW, you will find the same submission with Ruth (a Moabitess) to Boaz.
Wrong question. Here are the questions:
Did Abigail offer any sacrifice to David?
Did she pray to David for her salvation? And please, let's not play the "Pray tell me..." game.
Did she make an idol of David and pray to it?
You might want to check out the cause of Solomon's fall. 1 Kings 11:4-8.
You continue to try to equate the examples you post with what Catholics do with Mary and the two aren't even close.
No where do we have the OT people such as Abigail relying upon another created being for their salvation as catholics do Mary nor praying to that created being...unless it's a false god such as Baal.
But let's stay with the NT for now as that's the New Covenant.
And again in the NT we have NO example of people praying to a created being nor relying upon said created being for their salvation other than the false gods/goddesses.
So you only go the churchhouse to "venerate" (proskuneo = bow or kneel in hmage to) her -- that is, her image there?
Even regarding (an) angel(s), even in a waking vision, the Beloved John was commanded NOT to do this kind of "voluntary humility" (Col. 2:18-19) which is exactly what you try to make out veneration to be:
"And I fell at his feet to worship* him. And he said unto me, See thou do it* not: I am thy fellowservant~, and of thy brethren that have the testimony of Jesus: worship* God: for the testimony of Jesus is the spirit of prophecy (Rev. 19:10 AV; * = proskuneo, ~ = co-slave).
Mary, though worthy of honor, is still a co-slave with us of Jesus, whom she gave birth to, but of whose actual sinful desoxyribonucleic acid He is not.
Here's what happens: Despite all the fine weasel words you sling about regarding "veneration," and regardless of how careful the catechumen is instructed, he/she is going to be overwhelmed by the supererogatory necessity of emphasizing the value of the special consideration accorded the person and role of Mary, both then and now, supposed halo and all.
That spiritually waterboarded novitiate is, lifelong, going to overcompensate the "veneration" that you teach, will never want to be found at all short in that area od humility, and is going to overcompensate by falling into the worship mode, never able to determine where the fine line between "venerate" and "bow or kneel in homage" exists (if at all, and who is to say?), always performing execrable idolatry, which is just beyond respectful regard.
To me, all your scripturally-unsupported rationale is just a wagon-load of what my grandfather farmer spread the fields with. And that is why in English, the word worship is the definition of only two words, one in Hebrew and one in Greek, of W-O-R-S-H-I-P; and to which in either your DRB or my KJV never is assigned the alphabetic value of v-e-n-e-r-a-t-i-o-n.
Let's be done with this impractical catechistic hocus-pocus word-bandying, eh? And get down to whether Catholics have been following the determined will, the thelema (θέλημα) of The Father and His Son (Heb. 10:9-10) in its historical development.
??
We only go to the church house to venerate (duleo) Mary? No. I don’t understand what you mean by this.
You are wrong in your presumption.
You are assuming that anything that is not prohibited in the Bible, is permitted.
Thus; Rome has come up with all kinds of things to occupy your time.
You Catholics will state; when pressed; that NONE of this Mary stuff is essential; yet you guys waste your time doing it.
Sorry; but your Book SHOWS that she had NO plan.
She merely acquiesced to the PLAN that GOD had for her.
And I will show you stuff; from your OWN book; that says to AVOID appearances of evil; yet you dismiss them with a wave of the Imperial Hand.
A lot of my old friends are dead.
So is Mary.
Go ahead, read your Book.
And what will be the subject of your prayer: that Elsie would buy in to all the things Rome is selling?
You can see why distinctions are important
Yup...
 'When I use a word,' Humpty Dumpty said, in a rather scornful tone, ' it means just what I choose it to mean, neither more nor less.'
'The question is,' said Alice, 'whether you can make words mean so many different things.' 'The question is,' said Humpty Dumpty, 'which is to be master - that's all.' |
There you go again.
Using Rome's definition of 'body' when you KNOW that you eat it at church!
There you go again.
Using Rome's definition of 'body' that means ONLY Catholics; and their chosen Religious Organization.
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