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From: Ephesians 4:7-16
A Call to Unity
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[7] But grace was given to each of us according to the measure of Christ's gift. [8] Therefore it is said, "When he ascended on high he led a host of captives, and he gave gifts to men."
[9] (In saying, "He ascended," what does it mean but that he who also descended into the lower parts of the earth? [10] He who descended is he who also ascended far above all the heavens, that he might fill all things.
[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 Christ, [13] until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, [14] so that we may no longer be children, tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles.
[15] Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, [16] from whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and upbuilds itself in love.
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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 building up of his body, through its various ministries (vv. 8-13) and through its members' solidarity (vv. 14-16).
7. The diversity of graces or charisms which accompany the various kinds of vocation 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 teaches in vv. 8-10. Christ also provides the Church with ministers who devote themselves to building up his body (vv. 11-12).
So just as there is a great variety of personality and situation, the Church evidences many kinds of "charisms" or different ways of actually living out the calling to holiness which God addresses to all. "In the Church", 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 communities in the various spheres of human life on earth" (Redemptor Hominis, 21).
8-9. The quotation in v. 8 comes from Psalm 68:18. In it we see God entering Zion in triumph, where his people receive him, pay him homage and offer him gifts. Jewish tradition applied these words of the psalm to Moses, by changing the meaning somewhat: Moses ascended on high, that is, went up Mount Sinai, and brought down gifts for men, that is, the Law of God. St Paul teaches that this psalm finds its fulfillment in Jesus Christ, for it is through him that God's gifts reach us. He sees Jesus, as it were, from the glory of heaven, which he has already entered, distributing to all men the gifts he won through his resurrection.
When he says "he ascended on high" he is speaking figuratively. According to the cosmology of the ancient world, which the Jews tended to follow, heaven, where God dwelt, was thought of as being in the highest firmament. The "lower parts of the earth" can be understood as simply the earth, or else, sheol, the dwelling-place of the dead, according to Jewish notions (cf. Gen 37:25; Deut 32:22; Job 10:21; etc.); thus, the passage may refer to Christ's life on earth, or else to his death. Whichever is the correct interpretation, it underlines the fact that Christ was truly man, and that he was humiliated and then raised up after his life on earth, and is recognized to have the same lordship over all creation as the Father. Christ exercises his lordship by raising all things to find total fulfillment in him: he is the head of all creation for the glory of the Father: 'The Word of God, through whom all things were made, was made flesh, so that as a perfect man he could save all men and sum up all things in himself. The Lord is the goal of human history, the focal point of the desires of history and civilization, the center of mankind, the joy of all hearts, and the fulfillment of all aspirations (cf. Paul VI, Address, 3 February 1965). It is he whom the Father raised from the dead, exalted and placed at his right hand, constituting him judge of the living and the dead. Animated and drawn together in his Spirit we press onwards on our journey towards the consummation of history which fully corresponds to the plan of his love--'to unite all things in him, things in heaven and things on earth' (Eph 1:10)" (Vatican II, Gaudium Et Spes, 45).
Prior to being redeemed we were subject to the slavery of sin (cf. Rom 6:20; 7:14). Christ's redeeming action has freed us from that tyranny, thereby fulfilling the words of the psalm: "he led captivity captive", "he led a host of captives".
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 Holy 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 Corinthians 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 mystical 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 communities. 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 devoted 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, along 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 communities.
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", John Paul II teaches, "a work for which the whole Church must feel responsible and must wish to be responsible. But the Church's members 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 catechesis 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 education 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 acceptance of Christ as true God and true man--but also to a vital and loving relationship with him. A conscientious approach to the personal obligations that faith implies is the mark of maturity, whereas an undeveloped, childish personality 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, Mystici 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 members 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).
14. "It is natural for a child not to stay fixed in (his ideas) but to be influenced by everything he is told. But if we wish to show that we are mature people we need to get rid of changeable, that is, unstable, thoughts" (St Thomas Aquinas, Commentary on Eph, ad loc.). Serenity of mind and clearness of thought are characteristics of human maturity. In the presentation of Christian doctrine, firmness in the faith, and prudence, as distinct from a penchant for new ideas, are a sign of supernatural maturity. This maturity guarantees that a person will not wander from the truth, will not be led astray-even involuntarily—by erroneous ideas. In this connection Pius XII warns us that "to neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy Magisterium and with the light and leadership of the Holy Spirit in order to state the truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy, tenets which, like the flowers of the field, are in existence today and die tomorrow; this is supreme imprudence and something that would make dogma itself a reed shaken by the wind" (Humani Generis). 15. Truthfulness and charity should be very much in evidence in a Christian's public and private life. Thus, when one meets people who think differently from oneself--in matters of opinion--one should respect their point of view, respect their God-given freedom, and remember that in matters of this kind no one can be said to be absolutely right or absolutely wrong.
However, situations will arise where a Christian is dealing with people who regard the truth as merely a matter of opinion--or who in fact regard as true something which is quite the opposite. In these situations too one should practice "the truth with charity", by being very under-standing towards the person(s) involved, yet refusing to accept the error proposed. "A disciple of Christ", Mgr Escriva writes, "will never treat anyone badly. Error he will call error, but the person in error he will correct with kindliness. Otherwise he will not be able to help him, to sanctify him. We must learn to live together, to understand one another, to make allowances, to be brotherly and, at all times in the words of St John of the Cross, 'where there is no love, put love and you will find love'" (Friends of God, 9).
Truth, then, should always be presented in a friendly, gentle way, never imposed by any type of coercion. Otherwise, it would be impossible to bring about peace between individuals or groups; on the contrary, it would lead to endless strife: "Peace on earth, which flows from love of one's neighbor, symbolizes and derives from the peace of Christ who proceeds from God the Father. Christ, the Word made flesh, the prince of peace, reconciled all men to God by the cross, and, restoring the unity of all in one people and one body, he abolished hatred in his own flesh, having been lifted up through his resurrection he poured forth the Spirit of love into the hearts of men. Therefore, all Christians are earnestly to speak the truth in love (cf. Eph 4:15) and join with all peace-loving men in pleading for peace and trying to bring it about. In the same spirit we cannot but express our admiration for all who forego the use of violence to vindicate their rights and resort to those other means of defense which are available to weaker parties, provided it can be done without harm to the rights and duties of others and of the community" (Vatican II, Gaudium Et Spes, 78).
16. In the same sort of way as happens in the human body, the Church, as Christ's body, receives from him, its head, the grace it needs for its full development. The head rules the various members to get them to perform particular functions: "In the organism of a living body no member plays a purely passive part; sharing in the life of the body it shares at the same time in its activity. The same is true for the mystical body of Christ, the Church: 'the whole body..., when each part is working properly, makes full growth' (Eph 4:16)" (Vatican II, Apostolicam Actuositatem, 2).
Christ is the head, and therefore from him comes the life and supernatural impulse that inspires each of his members. "As the nerves extend from the head to all the members of our body, giving them the power to feel and move, so our Savior pours forth into the Church his power and virtue, giving to the faithful a clearer understanding and a more ardent desire of the things of God. From him flows into the body of the Church all the light which divinely illumines those who believe, and all the grace which makes them holy as he himself is holy [...]. Christ is the author and efficient cause of holiness; for there can be no salutary act which does not proceed from him as from its supernatural source: 'Without me,' he said, 'you can do nothing' (Jn l5:5). If we are moved to sorrow and repentance for the sins we have committed, if we turn to God with filial fear and hope, it is always his power that leads us on. His inexhaustible fullness or the fount of grace and glory. Especially the more eminent members of his body are constantly enriched by our Savior with the gifts of counsel, fortitude, fear and piety, so that the whole body may daily increase in holiness and integrity of life" (Pius XII, Mystici Corporis, 22-23.).
Parable of the Barren Fig Tree
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[6] And he told this parable: "A man had a fig tree planted in his vineyard; and he came seeking fruit on it and found none. [7] And he said to the vinedresser, 'Lo, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?' [8] And he answered him, 'Let it alone, sir, this year also, till I dig about it and put on manure. [9] And if it bears fruit next year, well and good; but if not, you can cut it down.'"
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Commentary:
1-5. Our Lord used current events in his teaching. The Galileans referred to here may be the same as mentioned in the Acts of the Apostles (5:37). The episode was fairly typical of the times Jesus lived in, with Pilate sternly suppressing any sign of civil unrest. We do not know anything about the accident at Siloam other than what the Gospel tells us.
The fact that these people died in this way does not mean that they were worse than others, for God does not always punish sinners in this life (cf. Jn 9:3). All of us are sinners, meriting a much worse punishment than temporal misfortune: we merit eternal punishment; but Christ has come to atone for our sins, he has opened the gates of heaven. We must repent of our sins; otherwise God will not free us from the punishment we deserve. "When you meet with suffering, the Cross, your thought should be: what is this compared with what I deserve?" ([St] J. Escriva, The Way, 690)
3. "He tells us that, without Holy Baptism, no one will enter the Kingdom of heaven (cf. Jn 3:5); and, elsewhere, that if we do not repent we will all perish (Lk 13:3). This is all easily understood. Ever since man sinned, all his senses rebel against reason; therefore, if we want the flesh to be controlled by the spirit and by reason, it must be mortified; if we do not want the body to be at war with the soul, it and all our senses need to be chastened; if we desire to go to God, the soul with all its faculties needs to be mortified" (St John Mary Vianney, Selected Sermons, Ash Wednesday).
6-9. Our Lord stresses that we need to produce plenty of fruit (cf. Lk 8:11-15) in keeping with the graces we have received (cf. Lk 12:48). But he also tells us that God waits patiently for this fruit to appear; he does not want the death of the sinner; he wants him to be converted and to live (Ezek 33:11) and, as St Peter teaches, he is "forbearing towards you, not wishing that any should perish, but that all should reach repentance" (2 Pet 3:9). But God's clemency should not lead us to neglect our duties and become lazy and, comfort-seeking, living sterile lives. He is merciful, but he is also just and he will punish failure to respond to his grace.
"There is one case that we should be especially sorry about--that of Christians who could do more and don't; Christians who could live all the consequences of their vocation as children of God, but refuse to do so through lack of generosity. We are partly to blame, for the grace of faith has not been given us to hide but to share with others (cf. Mt 5:15f). we cannot forget that the happiness of these people, in this life and in the next, is at stake. The Christian life is a divine wonder with immediate promises of satisfaction and serenity--but on condition that we know how to recognize the gift of God (cf. Jn 4:10) and be generous, not counting the cost" ([St] J. Escriva, Christ Is Passing By, 147).
Daily Word for Reflection -- The Navarre Bible: Text and Commentaries