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6th Sunday of Easter 2010 :: op-stjoseph.org

6th Sunday of Easter 2010 :: op-stjoseph.org

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Published by: SaintJoseph on May 03, 2010
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Sixth Sunday of Easter (Cycle C) – May 9, 2010Scripture Readings
Acts of the Apostles15:1-2, 22-29
Revelation21:10-14, 22-23 
Prepared by: Fr. Pius Pietrzyk, OP1.
Subject Matter
The Spirit is Christ’s gift of his peace to his Church.
The Spirit continues to speak in the world through the Magisterium.
The Church on earth is a prefigurement of the new and eternal Jerusalem.
Exegetical Notes
“This episode [15:1] falls designedly in the middle of 
, for it is the turning point of Luke’sstory, when the apostolic and presbyteral college of Jerusalem officially recognizes theevangelization of the Gentiles, which has been initiated by Peter, Barnabas and Paul. Thus theChristian Church officially breaks out of its Jewish matrix. (
 Jerome Biblical Commentary 
It is the decision of the Holy Spirit and of us:
“The true guide of the Church as it spreads fromJerusalem directs the work of authorities making the decision.” (
 Jerome Biblical Commentary 
)“The invocation of the Holy Spirit as a partner to the decision has an odd sound to contemporaryears, but it nicely captures the dynamics of the process as portrayed by Luke.” (See also, Acts13:1-3) (
Sacra Pagina
the Glory of God:
God’s presence, filling the Church, transfigures her.
like jasper:
The details of this description indicate that the glory of the Church is being compared with its source, the gloryof the Lord.” (
 Jerome Biblical Commentary 
“The Temple was the focal point of the historical Jerusalem, for there God dwelt among hispeople; hence Ezekiel (40-48) could not conceive of an ideal Jerusalem without the Temple, andJohn himself has previously spoken of a temple in heaven (11:19; 14:15, 17; 16:5-16:1). ButGod’s presence in the new world is not bounded by temple walls (Jn 4:21, 24); the glory of Godcompletely permeates the city.” (
 Jerome Biblical Commentary 
“Jesus concludes his words of consolation [Jn 27]. ‘Peace’ (shalom) was and is the commonJewish formula of greeting and farewell. The word had a much deeper significance, however, asan expression of harmony and communion with God that was the seal of the covenant (
. Nm6:26). Hence it came to have an eschatological and messianic meaning (
Is 9:6), virtually thesame as ‘salvation.’ It is this spiritual tranquility that Christ gives, which has no resemblance towhat the world gives. Because Christ is this gift that he gives, Eph 2:14 can call him ‘ourpreace.’” (
 Jerome Biblical Commentary 
“The peace of Jesus flows from his oneness with his Father, his return to the Father fromwhence he came, and the authority he has with the Father, so that whatever is asked in hisname will be given. The gift of peace, therefor is intimately associated with the gift of the Spirit-
2Paraclete, the ongoing presence of Jesus in his absence, the source of the disciples’ being lovedby the Father and the Son, the agent for ongoing revelation of both Jesus and the Father to theone who loves Jesus and keeps his commandments in the in-between-time.” (
Sacra Pagina
References to the Catechism of the Catholic Church
“[In the anagogical sense of Scripture,] we can view realities and events in terms of theireternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.”
“The ultimate end of the whole divine economy is the entry of God's creatures into theperfect unity of the Blessed Trinity. But even now we are called to be a dwelling for the MostHoly Trinity: ‘If a man loves me’, says the Lord, ‘he will keep my word, and my Father will lovehim, and we will come to him, and make our home with him’”
“Often, too, the Church is called the building of God. The Lord compared himself to thestone which the builders rejected, but which was made into the comer-stone. On thisfoundation the Church is built by the apostles and from it the Church receives solidity and unity.This edifice has many names to describe it: the house of God in which his family dwells; thehousehold of God in the Spirit; the dwelling-place of God among men; and, especially, the holytemple. This temple, symbolized in places of worship built out of stone, is praised by the Fathersand, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As livingstones we here on earth are built into it. It is this holy city that is seen by John as it comes downout of heaven from God when the world is made anew, prepared like a bride adorned for herhusband.”
“The Lord Jesus endowed his community with a structure that will remain until the Kingdomis fully achieved. Before all else there is the choice of the Twelve with Peter as their head.Representing the twelve tribes of Israel, they are the foundation stones of the new Jerusalem.The Twelve and the other disciples share in Christ's mission and his power, but also in his lot. Byall his actions, Christ prepares and builds his Church.”
“For man, [the final consummation of creation] will be the final realization of the unity of the human race, which God willed from creation and of which the pilgrim Church has been ‘inthe nature of sacrament.’ Those who are united with Christ will form the community of theredeemed, ‘the holy city’ of God, ‘the Bride, the wife of the Lamb.’ She will not be wounded anylonger by sin, stains, self-love, that destroy or wound the earthly community. The beatific vision,in which God opens himself in an inexhaustible way to the elect, will be the ever-flowing well-spring of happiness, peace, and mutual communion.”
“The Spirit and the Church cooperate to manifest Christ and his work of salvation in theliturgy. Primarily in the Eucharist, and by analogy in the other sacraments, the liturgy is thememorial of the mystery of salvation. The Holy Spirit is the Church's living memory.”
Patristic Commentary and Other Authorities
Ignatius of Antioch: “As therefore the Lord did nothing without the Father, being united to Him,neither by Himself nor by the apostles, so neither do anything without the bishop andpresbyters. Neither endeavor that anything appear reasonable and proper to yourselves apart;but being come together into the same place, let there be one prayer, one supplication, onemind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing ismore excellent. Therefore run together as into one temple of God, as to one altar, as to oneJesus Christ, who came forth from one Father, and is with and has gone to one.”
Cyprian: “The son of peace ought to seek peace and ensue it. He who knows and loves the bondof charity, ought to refrain his tongue from the evil of dissension. Among His divine commands
3and salutary teachings, the Lord, when He was now very near to His passion, added this one,saying, ‘Peace I leave with you, my peace I give unto you.’ (John 14:27). He gave this to us as aheritage; He promised all the gifts and rewards of which He spoke through the preservation of peace. If we are fellow-heirs with Christ, let us abide in the peace of Christ; if we are sons of God, we ought to be peacemakers. ‘Blessed,’ says He, ‘are the peacemakers; for they shall becalled the sons of God.’ (Matt. 5:9). It behooves the sons of God to be peacemakers, gentle inheart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity.”
St. Basil the Great: “[The Spirit is] in essence simple, in powers various, wholly present in eachand being wholly everywhere; impassively divided, shared without loss of ceasing to be entire,after the likeness of the sunbeam, whose kindly light falls on him who enjoys it as though itshone for him alone, yet illumines land and sea and mingles with the air. So, too, is the Spirit toeveryone who receives It, as though given to him alone, and yet It sends forth grace sufficientand full for all mankind, and is enjoyed by all who share It, according to the capacity, not of Itspower, but of their nature.”
Bede: “The city has no need of sun or moon because the Church is not governed by the light orthe elements of the world. Rather, it is led through the darkness of the world by Christ, theeternal Sun.”
St. Thomas Aquinas: “Obedience follows from charity; and so he says,
he will keep my word 
.Gregory says: ‘The proof of love is one's actions. Love for God is never lazy: if it is present itaccomplishes great things; if it refuses to work, it is not love.’[42] For the will, especially when itis concerned with an end, moves the other powers to their actions: for a person does not restuntil he does those things which will bring him to his intended end, especially if it is intenselydesired. And so, when a person's will is intent on God, who is its end, it moves all powers to dothose things which obtain him. Now it is charity which makes one intent on God, and thus it ischarity which causes us to keep the commandments: ‘The love of Christ controls us’ (2 Cor 5:14);‘Its flashes are flashes of fire’ (Song 8:6). And through obedience a person is rendered fit to seeGod: ‘Through your precepts,’ that is, as kept by me, ‘I get understanding’ (Ps 119:104). Again, ‘Iunderstood more than the aged’ (Ps 119:100).”
Pope John Paul II,
Redemptoris Missio
: “The Holy Spirit is indeed the principal agent of thewhole of the Church's mission. His action is preeminent in the mission
ad gentes
, as can clearlybe seen in the early Church: in the conversion of Cornelius (cf. Acts 10), in the decisions madeabout emerging problems (cf. Acts 15) and in the choice of regions and peoples to beevangelized (cf. Acts 16:6ff). The Spirit worked through the apostles, but at the same time hewas also at work in those who heard them: ‘Through his action the Good News takes shape inhuman minds and hearts and extends through history. In all of this it is the Holy Spirit who giveslife.’”
Lumen Gentium
: “Since the kingdom of Christ is not of this world the Church or people of God inestablishing that kingdom takes nothing away from the temporal welfare of any people. On thecontrary it fosters and takes to itself, insofar as they are good, the ability, riches and customs inwhich the genius of each people expresses itself. Taking them to itself it purifies, strengthens,elevates and ennobles them. The Church in this is mindful that she must bring together thenations for that king to whom they were given as an inheritance, and to whose city they bringgifts and offerings. This characteristic of universality which adorns the people of God is a giftfrom the Lord Himself. By reason of it, the Catholic Church strives constantly and with due effectto bring all humanity and all its possessions back to its source In Christ, with Him as its head andunited in His Spirit.”

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