1-7
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Acts
Ist Period III
- IV to conclusion
8-12 |
Acts
2nd Period 2nd
Journey Thessalonians |
Acts Romans | |||
ROMAN_EMPERORS OF_THE_TIME |
Roman Provinces |
CHRONOLOGY OF THE ACTS |
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Saint_Paul_Letters Written_in_Rome |
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St_Paul_Pastoral_Letters | 130 Introduction | 131 selection of bishops & deacons | 132 Timothys pastoral tasks | 133 Widows In service of Church | 134 Duties of presbyters | |
135 Duties of presbyters | 136 Introduction | 137 Tradition and Holy Scripture | 138 Spiritual testament | 139 Latest news | 140 Prologue: Christ is the Son of God | |
141 Christ the High Priest | 142 Christ Is the mediator of the new covenant |
143 Suffering in the life of the christian |
144 Various counsels | III. The other Apostles’ seven Letters, called Catholic | From St
James’s Letter |
From
St Paul’s First Letter to Timothy
Macedonia and Ephesus. The letters to Timothy and Titus, St Paul’s last writings, are called ‘Pastoral Letters’ because their chief content concerns the rules the two disciples must follow in the government of the Church entrusted to them by the Apostle for a period. In fact they seem to have been given full powers, as deputies or delegates of the Apostle, including the power of ordaining presbyters (that is, priests) and deacons, though they had not yet the authority of resident bishops, which they were to receive on the death of the Apostles. The first of St Paul’s pastoral letters was addressed to Timothy, the devoted disciple who had been the Apostle’s constant companion since his second journey (see No. 45), and had also undertaken imlyortant and delicate missions (see Nos. 56, 63, 72 and 81). Towards the end of 63 the trial of St Paul had ended in his acquittal. Freed from his Roman captivity, during which Timothy had lovingly assisted him, the Apostle was able to return with his disciple to visit his Christian communities. It was probably at this time that Paul was also able to realize his desire to carry the Gospel into Spain (see No. 100) but he cannot have remained there long. During a visit to Ephesus he became aware of certain irregularities. He was particularly concerned that some people, posing as masters of the Jewish Law, were teaching new doctrines foreign to the Gospel. p.335 |
First
Letter to Timothy
8 Deacons
likewise must be serious, not double-tongued, not addicted to much
wine, not greedy for gain; 9 They must hold the
mystery of the faith with a
clear conscience. 10 And let them also
be tested first; then if they
prove themselves blameless let them serve as deacons. 11 The women
likewise must be serious, no slanderers, but temperate, faithful in all
things. 12 Let deacons
be the husband of one wife, and let them manage their children and
their households well; 13 for those who
serve well as deacons gain a
good standing for themselves and also great confidence in the faith
which is in Christ Jesus.14 I hope to come to you soon, but I am writing these instructions to you so that, 15if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth. 16 Great indeed, we confess, is the mystery of our religion: He was manifested in the flesh, vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory. The hierarchy of the several churches during the life of the Apostles was thus organized: 1) Supreme authority was held by the Apostle who had founded the local church, in this case at Ephesus, St Paul alone chose and appointed the presbyters and ruled the Church, even from a distance by means -of delegates or deputies, like Timothy and Titus. These delegates had full powers and they also chose and appointed presbyters and deacons. They were thus like those who were later called ‘bishops’ and who, after the Apostles died, were their successors in the government of local churches. 2) In every church there was a college of ‘presbyters’. This Greek word means ‘elders’ and from it is derived the English word ‘priest’. Concerning the appointment of presbyters see No. 40; for the presbyters of Jerusalem see Nos. 41 and 101. The task of the presbyters was to govern the community in the absence of the Apostles and to preside over the celebration of the Eucharist in liturgical assemblies. The presbyters were also called ‘bishops’, that is ‘overseers’ or ‘supervisors’ (see No. 68), but were probably not bishops in the modern sense, (the word ‘bishop’ is derived from the Greek ‘episcopos’) but simply priests. 3) In every church there was also an adequate number of ‘deacons’, that is ‘ministers’ (see their institution at No. 16). They had liturgical functions and tasks of charitable relief: if they were specially gifted, they preached the word of God. Presbyters and deacons were men of mature age, respected by the community, and had shown wisdom and the power to govern the Christian community by the way they ordered their own families. So as to guide his disciple in the exercise of his authority St Paul tells Timothy what their gifts must be. At the end of this passage St Paul quotes a verse of an ancient hymn to Christ, ‘the mystery of our religion’, that is the object of faith and the reason and foundation of all religious practice. p.338 |
First
Letter to Timothy
132 Timothys pastoral
tasks(4, 12-16) 12Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13Till I come, attend to the public reading of scripture, to preaching, to teaching. 14Do not neglect the gift you have, which was given you by prophetic utterance when the elders laid their hands upon you. 15Practise these duties, devote yourself to them, so that all may see your progress. 16Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers. This passage must be read in connection with the other passage in 2 Timothy 1, 6: ‘1 remind you to rekindle the gift of God that is within you through the laying on of my hands’ (see No. 136). St Paul encourages his disciple to undertake the heavy responsibilities of his pastoral office by reminding him of the grace, ‘gift’, which is his by the sacrament of Holy Order conferred through the laying on of the Apostle’s hands, joined with those of the college of presbyters. The ‘prophetic utterance’ to which St Paul refers, concerns the choice of the candidate: people endowed with the gift of prophecy (see No. 78) had certified that Timothy’s ordination was in accordance with God’s will. This too must have encouraged Timothy if his still youthful age (he was about thirty- five) and his timid and gentle character put him in difficulties in dealing with presbyters who were older and yet had less authority. p.339 |
From
Saint Paul's Letter to Titus
After his release from captivity in Rome (63 A.D.) St Paul again went
to the island of Crete and organized a Christian community there. He
left there his disciple Titus with full powers (like Timothy in
Ephesus) to carry on the apostolic work. After a time he wrote this
letter, probably from Macedonia, with valuable pastoral regulations
about thechoice of the sacred ministers and the duties of various classes of person. Titus, a disciple from the very beginning, and a convert from paganism (see No. 87), had always been at St Paul’s side; he was energetic and prudent and had brought his mission to the unruly community at Corinth to a satisfactory conclusion (see page 217). 134 Duties of presbyters (1,5-9) 5This is why I left you in Crete, that you might amend what was defective, and appoint elders in every town as I directed you, 6if any man is blameless, the husband of one wife, and his children are believers and not open to the charge of being profligate or insubordinate. 7For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick- tempered or a drunkard or violent or greedy for gain, 8but hospitable, a lover of goodness, master of himself, upright, holy, and self-controlled; 9 He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it. 135 Duties of presbyters (3, 12-15) 12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. 14 And let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful. 15 All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all. p.341 Artemas, of whom we know nothing, and Tychicus who had been bearer of the letters to the Colossians and Ephesians (see No. 123 and p. 315) would appear to have been replaced by Titus who must have joined St Paul in the city of Nicopolis in Epirus. Thence, before St Paul was imprisoned for the last time, he left for Dalmatia (see No. 139); according to tradition he returned to Crete after St Paul’s death and became its first bishop. Zenas, who is unknown, and the famous Apollos, the great preacher at Corinth, (see Nos. 62, 70 and 81) were bearers of the letter to Titus, who must have provided for their return journey. |
Second
Letter to Timothy
14 But as for you, continue in
what you have learned and have firmly believed, knowing from whom you
learned it 15 and how from
childhood you have been acquainted with the sacred writings which are
able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is
inspired by God and profitable for teaching, for reproof, for
correction, and for training in righteousness, 17 that the man of
God may be complete, equipped for every good work.Timothy was the son of a Jewess who had become a Christian (see No. 45). In the previous section, 136, St Paul praises his mother, Eunice, and also his grandmother, Lois. From them Timothy had learnt from his earliest years the Sacred History of the Old Testament. Here St Paul records the common teaching of all the Apostles, based on Jesus’ attitude to the Sacred Books of the Jews: they are ‘inspired’ by God and intended to lead men to salvation. St Peter too gives the same teaching (see No. 156). The ‘inspiration’ of the Sacred Books implies that their human writers (prophets, wise men, historians) were God’s instruments to make known to the religious community (Israel and later the Church) his will and his plans for salvation. The sacred writers did not write in ecstasy or under divine dictation but were inspired by God in conceiving and writing their works. Therefore Holy Scripture is ‘veracious’, that is, it contains without error those truths which God wished to convey for the salvation of men. Holy Scripture attains its maximum value when it is read in the milieu of the Church, in the light of the apostolic teaching handed on by the Tradition (see No. 137 above) to which St Paul refers in the words ‘continue in what you have learned and firmly believed, knowing from whom you have learned it’. |
Second
Letter to Timothy
138 Spiritual testament(4, 1-8) 1 I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching. p. 344 |
Second
Letter to Timothy
3 For the time is
coming when people will not endure
sound teaching, but having itching ears they will accumulate for
themselves teachers to suit their own likings, 4and will turn away
from listening to the truth and wander into myths. 5As for you, always be
steady, endure suffering, do the work of an evangelist, fulfil your
ministry.6For I am already on the point of being sacrificed; the time of my departure has come. 7I have fought the good fight, I have finished the race, I have kept the faith. 8Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to men on that Day, and not only to me but also to all who have loved his appearing. As in the first letter so also in the last, the thought of Christ’s ‘glorious coming’ or ‘Parousia’ at the end of time, is present and paramount (see Nos. 55 and 58). St Paul feels that death is near and thinks of it as the last act of a sacrifice. Libation consisted of pouring wine from a goblet on to the altar: similarly St Paul thinks of his life as being poured out in fighting and striving entirely and solely for the Lord. He fears neither death nor his meeting with Christ as Judge, for he looks for his reward as the ‘crown’ which is awarded to victors. 139 Latest news (4, 9-22) 9 Do your best to come to me soon. 10 For Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. 11Luke alone is with me. Get Mark and bring him with you; for he is very useful in serving me. 12 Tychicus I have sent to Ephesus. 13 When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. 14 Alexander the coppersmith did me great harm; the Lord will requite him for his deeds. 15 Beware of him yourself, for he strongly opposed our message. 16At my first defence no one took my part; all deserted me. May it not be charged against them! 17But the Lord stood by me and gave me strength to proclaim the word fully, that all the Gentiles might hear it. p 345 |
Second
Letter to Timothy
So I was rescued from the lion’s mouth. 18 The Lord will rescue me from every evil and save me for his heavenly kingdom. To him be the glory for ever and ever. Amen. 19 Greet Prisca and Aquila, and the household of Onesiphorus. 20 Erastus remained at Corinth: Trophimus I left ill at Miletus. 21 Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brethren. 21 Lord be with your spirit. Grace be with you. St Paul had been arrested at Troas; in his unforeseen forced departure he had not been able to take his few possessions with him. He wants his books and above all his precious ‘parchments’ on which the Bible was written: he also thinks of his cloak, for winter is approaching. The law suit against Paul has already begun; the people who have not come forward to take his part are not his disciples, who indeed are all far away, but influential people, powerful friends who have feared to compromise themselves. St Paul knows that only the Lord can save him: yet he will not save him in this world, but rather ‘in his heavenly kingdom’. p. 346 |
Letter to the Hebrews
Section, plan and reconstruction of Solomon’s Temple on
the basis of Father de Vaux’s studies. There can be seen: (a) the Vestibule, (b) the Holy Place, and (c) the Holy of Holies. The former sacrifice expressed the duty of giving worship to God, recognizing him as the sovereign creator and giver of all good. In particular the ‘sacrifice of atonement’ offered by the Jews specially on the Day of Atonement, to ask for pardon and purification for all the sins of the people committed during the year, expressed the need of reconciliation and the impossibility of entering into relationship with God so long as the state of sin remained. The blood of the victim played an important part in atonement sacrifices; blood was the symbol of life: sprinkling with blood signified the return to life since sin, which alienates us from God, is death. Jesus Christ has offered his death on the cross as an atonement sacrifice, and as the only act capable of atoning for all the sins of the world. The High Priest first slew the victims, that is the expiatory bullock and goat, in the Temple Court, and then entered the Sanctuary (called also Tabernacle or Tent). He went through it and passed beyond the veil of the Holy of Holies carrying the blood of the victims in a basin. He sprinkled it in front of himself in the place which symbolized the mysterious presence of God. So Jesus was first slain on the cross, as Priest and Victim, then was raised from the dead, and passed through (the veil) to present himself to God, offering for us atonement and reconciliation, won by means of his blood, poured out for love of men and in obedience to the Father. Christ’s sacrifice is unique, for all men of all times, and, unlike the former sacrifices, has no need of repetition. The Holy Mass is rightly called a sacrifice for it makes the Christian communities, of all ages and all places on earth, sharers in that unique sacrifice. p. 353 |
Letter to the Hebrews
18 Pray for us, for
we are sure that we have a clear conscience; desiring to act honourably
in all things. 19 I urge you the
more earnestly to do this in order that I may be restored to you the
sooner.20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything, good that you may do his will, working in you that which is pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Among the various counsels we note the exhortation to cease from taking part in the sacred banquets of the Jews, banquets which were a part of the peace offering (or communion). In these sacrifices only a small part of the victim was burnt on the altar, the rest was divided between the priest and the donor, with his family and friends. The Letter to the Hebrews contrasts this sacrificial banquet with the Eucharist, at the aftar from which those who persist in the religion of the Old Testament may not eat. He also distinguishes between the ‘sacrifice of praise’, i.e. prayer offered through Christ, and works of charity which are like ‘sacrifices which are pleasing to God’. One detail is worthy of notice: in the sacrifices of atonement for the sins of all the people and of the priests, the body of the victim could not be eaten, once the blood of the victim had been taken into the Sanctuary for the ritual sprinklings. It was taken ‘outside the camp’, that is outside the town, and there it was burnt. The author of the letter sees in this ceremony of the ancient cult a figure of Christ who, as a victim for atonement, was crucified outside the city; and from this he proceeds to make a touching appeal to go ‘outside the camp’, that is away from the Jewish community, and for the love of Christ to face the contempt of their own fellow countrymen. p. 355 |
III. The other
Apostles’ seven Letters, called Catholic
The seven
Letters which were not written by St Paul but by other Apostles were
called ‘Catholic’, i.e. ‘universal’ or
‘general’, because they
seem to
be addressed to the Church in general and not to one community or
person in particular. To be sure, the two last Letters of St John have
a particular destination but as they are so very short, they were
considered appendices of his first Letter.
The first of the Catholic Letters was written by that James who is also called ‘the Lord’s brother’, that is Jesus’ cousin, who ruled the Christian community at Jerusalem for a long time (see Nos. 42, 86, 87, 101) after the departure of St Peter in 42 or 43 AD. (see No. 33). He is generally (but not by all) identified with James called the Less, one of the twelve Apostles. He had been granted a special appearance of the risen Jesus (see No. 80). He was a man considerably respected even by many Jews, but was murdered by certain fanatics in the year 62 when, on the death of the Procurator Festus (see Nos. 107 and 108) there supervened a short period of freedom from Roman control in Judea. |