Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: Acts 9:26-31
Barnabas and Paul in Jerusalem
------------------------------
[26] And when he had come to Jerusalem he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple. [27] But Barnabas took him, and brought him to the apostles, and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. [28] So he went in and out among them at Jerusalem, [29] preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists; but they were seeking to kill him. [30] And when the brethren knew it; they brought him to Caesarea, and sent him off to Tarsus.
The Growth of the Church
------------------------
[31] So the church throughout all Judea and Galilee and Samaria had peace and was built up; and walking in the fear of the Lord and in the comfort of the Holy Spirit it was multiplied.
***********************************************************************
Commentary:
26. This is the first time Paul presents himself in Jerusalem after his conversion. He went up to see Peter, with whom he spent fifteen days (cf. Gal 1:18), and put himself at Peter's disposal; and to check that his teaching was in line with that of the Apostles.
Barnabas (see note on 4:36) dispelled the Jerusalem community's initial understandable suspicion of their one-time persecutor. They had been only too well aware of his determination to suppress the Church and had not yet heard about his preaching in Damascus.
During his short stay in Jerusalem Paul preached boldly his faith in the divinity of Jesus and met the same kind of opposition as he did in Damascus.
30. For the second time St Paul has to flee for his life. Commenting on this episode, St John Chrysostom explains that, in addition to grace, human resourcefulness has a part to play in apostolic activity. "The disciples were afraid that the Jews would do to Saul what they had done to St Stephen. This may be why they sent him to preach the Gospel in his homeland, where he would be safer. In this action of the Apostles you can see that God does not do everything directly, by means of his grace, and that he frequently lets his disciples act in line with the rule of prudence" ("Hom. on Acts", 20).
Chrysostom also sees in Paul's earlier flight from Damascus an example of prudent conduct: "Despite his great desire to be with God, he first had to carry out his mission for the salvation of souls. [...] Jesus Christ does not preserve his Apostles from dangers: he lets them confront them, because he wants men to use the resources of prudence to escape from them. Why does he arrange things in this way? In order to have us understand that the Apostles are also men and that grace does not do everything in its servants. Otherwise, would people not have seen them as inert and lifeless things? That is why the Apostles did many things by following the dictates of prudence. Let us follow their example and use all our natural abilities to work with grace for the salvation of our brethren" ("ibid.").
31. St Luke breaks his narrative to give an overview of the steady progress of the Church as a whole and of the various communities that have grown up as a result of the Christians' flight from Jerusalem (cf. Acts 2:40, 47; 4:4; 5:14; 6:1, 7; 11:21, 24; 16:5). He emphasizes the peace and consolation the Holy Spirit has brought them. This note of justified optimism and trust in God confirms that God is with his Church and that no human force can destroy it (cf. 5:39).
From: 1 John 3:18-24
Loving One Another
------------------
[18] Little children, let us not love in word or speech but in deed and in truth.
[19] By this we shall know that we are of the truth, and reassure our hearts before him [20] whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. [21] Beloved, if our hearts do not condemn us, we have confidence before God.
[22] And we receive from him whatever we ask, because we keep his commandments and do what pleases him. [23] And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. [24] All who keep his commandments abide in him, and he in them. And by this we know that he abides in us, by the Spirit which he has given us.
***********************************************************************
Commentary:
11-22. St John begins this important passage on the subject of brotherly love with the same elevated tone as in 1:5. As usual with his style, it is difficult to discern any rigid arrangement of concepts, but there is a clear connection of ideas, expressed in paradoxes and contrasts. 1) Statement of the central theme--the commandment of love (v. 11). 2) Its counterpoint is the sin of Cain (v. 12); those who do not practise brotherly love are as much murderers as he was (vv. 13-15). 3) Our model (a new contrast) is Christ, who gave his life for us (v. 16); brotherly love, following our Lordâs example, must go beyond mere talk; it must show itself in deed and in truth (vv. 17-18). 4) The consequence of brotherly love is total confidence in God, who knows everything (vv. 19-22).
This passage of St John has led to many beautiful, touching commentaries by the Fathers of the Church. âI believe this is the pearl the merchant in the Gospel was looking for, which when he found it led him to sell everything he had and buy it (Mt 13:46). This is the precious pearl--Charity; unless you have it, everything else you have is of no use to you; and if you have it alone, you need nothing else. Now you see with faith; later on you will see with intuitive vision; if we love now, when we do not see, what degree of love shall we not attain when we do see! And, meanwhile, what should we be doing? We should be loving the brethren. You may be able to say, I have not seen God; but can you say, I have not seen man? Love your brother. If you love your brother whom you see, you will also see God, because you will see charity, and God dwells within itâ (St Augustine, "In Epist. Ioann. Ad Parthos", 5,7).
16-18. From Jesus the Christian learns what love is and what demands it makes--not only through his sublime teaching (like that about the Good Shepherd in John 10:1ff or his discourse at the Last Supper) but above all by his example: âhe laid down his life for usâ, by dying on the cross. We âoughtâ to do the same; the Greek word St John uses implies a duty. That is, the precept of brotherly love imposes an obligation for two reasons--by the very nature of things, since all men are brothers and children of God; and because we are indebted to Christ and must respond to the infinite love he showed by giving his life for us.
Using an example very like that in the Letter of St James (cf. Jas 2:15-16), he shows that true love expresses itself in actions: anyone who âcloses his heartâ when he sees others in need does not truly love. The saints have constantly reminded us of St Johnâs teaching: âwhat the Lord desires is works. If you see a sick woman to whom you can give some help, never be affected by the fear that your devotion will suffer, but take pity on her: if she is in pain, you should feel pain too; if necessary, fast so that she may have your food, not so much for her sake as because you know it to be your Lordâs will. That is true union with his will. Again, if you hear someone being highly praised, be much more pleased than if they were praising youâ (St Teresa of Avila, "Interior Castle", V, 3, 11).
19-22. The Apostle reassures us; God knows everything; not only does he know our sins and our frailties, he also knows our repentance and our good desires, and he understands and forgives us (St Peter, on the Lake of Tiberias, made the same confession to Jesus: âLord, you know everything, you know that I love youâ: Jn 21:17).
St Johnâs teaching on divine mercy is very clear: if our conscience tells us we have done wrong, we can seek forgiveness and strengthen our hope in God; if our conscience does not accuse us, our confidence in God is ardent and bold, like that of a child who has loving experience of his Fatherâs tenderness. The love of God is mightier than our sins, Pope John Paul II reminds us: âWhen we realize that Godâs love for us does not cease in the face of our sin or recoil before our offences, but becomes even more attentive and generous; when we realize that this love went so far as to cause the Passion and Death of the Word made flesh who consented to redeem us at the price of his own blood, then we exclaim in gratitude: âYes, the Lord is rich in mercyâ, and even: âThe Lord is mercyâ ("Reconciliatio Et Paenitentia", 22).
This confidence in God makes for confidence in prayer: âIf you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you" (Jn 15:7; cf. 14:13f; 16:23, 26-27).
23-24. The commandments of God are summed up here in terms of love for Jesus and love for the brethren. "We cannot rightly love one another unless we believe in Christ; nor can we truly believe in the name of Jesus Christ without brotherly love" (St Bede, "In I Epist. S. Ioannis, ad loc."). Faith and love cannot be separated (cf. Gal 5:6); our Lord himself told us what would mark his disciples out--their love for one another (Jn 13:34-35).
Keeping the commandments confirms to the Christian that he is abiding in God: "If you keep my commandments, you will abide in my love" (Jn 15:10). Moreover, it ensures that God abides in his soul, by the indwelling of the Holy Spirit: "If you love me you will keep my commandments. And I will pray the Father, and he will give you another Counselor, to be with you for ever" (Jn 14:15-16).
"May God be your house and you God's; dwell in God that God may dwell in you. God dwells in you to support you; you dwell in God in order not to fall. Keep the commandments, have charity" ("In 1 Epist. S. Ioannis, ad loc.").