One Walk

Dear Lord God, Your peace is in me, even though I wonder why, could it be that I am out from the ways under the sun and my eyes of faith are filtering out the negative energy which has surrounded me. O Lord how I hope that my love for You and those who walk with me well carry and guide me in the days to come. O that You would bless me indeed, enlarge my territory, keeping me from evil and from causing anymore pain. This I ask and pray for in the name of Jesus Christ my Lord, Amen. 

To be pleased at correction and reproofs shows that one loves the virtues which are contrary to those faults for which he is corrected and reproved. And, therefore, it is a great sign of advancement in perfection.

— St. Francis de Sales

Acts 19:1-8

1 While Apol’los was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. 2 And he said to them, "Did you receive the Holy Spirit when you believed?" And they said, "No, we have never even heard that there is a Holy Spirit." 3 And he said, "Into what then were you baptized?" They said, "Into John’s baptism." 4 And Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." 5 On hearing this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied. 7 There were about twelve of them in all. 8 And he entered the synagogue and for three months spoke boldly, arguing and pleading about the kingdom of God;

Bible Study: [1-6] Upon his arrival in Ephesus, Paul discovers other people at the same religious stage as Apollos, though they seem to have considered themselves followers of Christ, not of the Baptist. On the relation between baptism and the reception of the Spirit, see the note on Acts 8:14-16 (14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, 15 who went down and prayed for them, that they might receive the holy Spirit, 16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus.).

Psalm 68:2-7

2 As smoke is driven away, so drive them away; as wax melts before fire, let the wicked perish before God! 3 But let the righteous be joyful; let them exult before God; let them be jubilant with joy! 4 Sing to God, sing praises to his name; lift up a song to him who rides upon the clouds; his name is the LORD, exult before him! 5 Father of the fatherless and protector of widows is God in his holy habitation. 6 God gives the desolate a home to dwell in; he leads out the prisoners to prosperity; but the rebellious dwell in a parched land. 7 O God, when thou didst go forth before thy people, when thou didst march through the wilderness, [Selah]

Bible Study: [Psalm 68] The psalm is extremely difficult because the Hebrew text is badly preserved and the ceremony that it describes is uncertain. The translation assumes the psalm accompanied the early autumn Feast of Tabernacles (Sukkoth), which included a procession of the tribes (Psalm 68:25-28). Israel was being oppressed by a foreign power, perhaps Egypt (Psalm 68:31-32)–unless Egypt stands for any oppressor. The psalm may have been composed from segments of ancient poems, which would explain why the transitions are implied rather than explicitly stated. At any rate, Psalm 68:2 is based on Numbers 10:35-36, and Psalm 68:8-9 are derived from Judges 5:4-5. The argument develops in nine stanzas (each of three to five poetic lines): 1. confidence that God will destroy Israel’s enemies (Psalm 68:2-4); 2. call to praise God as savior (Psalm 68:5-7); 3. God’s initial rescue of Israel from Egypt (Psalm 68:8), the Sinai encounter (Psalm 68:9), and the settlement in Canaan (Psalm 68:10-11); 4. the defeat of the Canaanite kings (Psalm 68:12-15); 5. the taking of Jerusalem, where Israel’s God will rule the world (Psalm 68:16-19); 6. praise for God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Psalm 68:20-24); 7. procession at the Feast of Tabernacles (Psalm 68:25-28); 8. prayer that the defeated enemies bring tribute to the temple (29-32); 9. invitation for all kingdoms to praise Israel’s God (33-35). [2] The opening line alluding to Numbers 10:35 makes clear that God’s assistance in the period of the exodus and conquest is the model and assurance of all future divine help. [5] Exalt the rider of the clouds: God’s intervention is in the imagery of Canaanite myth in which the storm-god mounted the storm clouds to ride to battle. Such theophanies occur throughout the psalm: Psalm 68:2-3, 8-10, 12-15, 18-19, 22-24, 29-32, 34-35. See Deut 33:26; Psalm 18:8-16; Isaiah 19:1. [7] While rebels live in the desert: rebels must live in the arid desert, whereas God’s people will live in the well-watered land (Psalm 68:8-11).

John 16:29-33

29 His disciples said, "Ah, now you are speaking plainly, not in any figure! 30 Now we know that you know all things, and need none to question you; by this we believe that you came from God." 31 Jesus answered them, "Do you now believe? 32 The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone; yet I am not alone, for the Father is with me. 33 I have said this to you, that in me you may have peace. In the world you have tribulation; but be of good cheer, I have overcome the world."

Bible Study: [30] The reference is seemingly to the fact that Jesus could anticipate their question in John 16:19. The disciples naively think they have the full understanding that is the climax of "the hour" of Jesus’ death, resurrection, and ascension (John 16:25), but the only part of the hour that is at hand for them is their share in the passion (John 16:32). [32] You will be scattered: cf Mark 14:27 and Matthew 26:31, where both cite Zechariah 13:7 about the sheep being dispersed.

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Dear Lord God, it is because of Your unconditional love, the passion of my Lord Jesus Christ and the presence of the Holy Spirit that I am able to know the words of St. Francis this day.

How beautiful it is to behold a person destitute of all attachment, ready for any act of virtue or charity, gentle to all, indifferent as to any employment, serene in consolations and tribulations, and wholly content if only the will of God is done! St. Francis de Sales

For this I am truly grateful, for though I am unworthy, it is through this mystical trinity that I am blessed with Your infinite grace and endless mercy, in Jesus name I give praise and thanks! Amen

Acts 1:1-11

1 In the first book, O The-oph’ilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. 4 And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, 5 "you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit." 6 So when they had come together, they asked him, "Lord, will you at this time restore the kingdom to Israel?" 7 He said to them, "It is not for you to know times or seasons which the Father has fixed by his own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Sama’ria and to the end of the earth." 9 And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, "Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven."

Bible Study: [1-26] This introductory material (Acts 1:1-2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3-5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6-11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12-26). [3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf Deut 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Luke 24:50-53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit–the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Luke 24:50-53) and signals the beginning of the time of the church. [4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Luke 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3. [6] The question of the disciples implies that in believing Jesus to be the Christ (see the note on Luke 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church. [7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf Mark 13:32; 1 Thes 5:1-3. [8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to "the ends of the earth," the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome.

Psalm 47:2-3, 6-9

2 For the LORD, the Most High, is terrible, a great king over all the earth. 3 He subdued peoples under us, and nations under our feet. 6 Sing praises to God, sing praises! Sing praises to our King, sing praises! 7 For God is the king of all the earth; sing praises with a psalm! 8 God reigns over the nations; God sits on his holy throne. 9 The princes of the peoples gather as the people of the God of Abraham. For the shields of the earth belong to God; he is highly exalted!

Bible Study: [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Psalm 47:2-5) who is enthroned as king over Israel and the nations (Psalm 47:6-9). [6] God mounts the throne: "has gone up to the throne," according to the context (Psalm 47:9). Christian liturgical tradition has applied the verse to the ascension of Christ.

Ephesians 1:17-23 or

17 that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power in us who believe, according to the working of his great might 20 which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come; 22 and he has put all things under his feet and has made him the head over all things for the church, 23 which is his body, the fulness of him who fills all in all.

Bible Study: [17-23] See the note on Romans 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3-20. The prayer moves from God and Christ (Eph 1:17, 20-21) to the Ephesians (Eph 1:17-19) and the church (Eph 1:22-23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17-19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19-21) and in appointing him head of the church (Eph 1:22-23). For the allusion to angelic spirits in Eph 1:21, see Romans 8:38 and Col 1:16. Here, as in 1 Cor 15:24-25 and Col 2:15, every such principality and power is made subject to Christ. [23] His body: the church (Eph 1:22); cf the note on Col 1:18. Only in Eph and Col is Christ the head of the body, in contrast to the view in 1 Cor 12 and Romans 12:4-8 where Christ is equated with the entire body or community. Fullness: see the note on Col 1:19. Some take the one who fills as God, others as Christ (cf Eph 4:10). If in Christ "dwells the fullness of the deity bodily" (Col 2:9), then, as God "fills" Christ, Christ in turn fills the church and the believer (Eph 3:19; 5:18). But the difficult phrases here may also allow the church to be viewed as the "complement" of Christ who is "being filled" as God’s plan for the universe is carried out through the church (cf Eph 3:9-10).

Hebrews 9:24-28; 10:19-23

24 For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself. 27 And just as it is appointed for men to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

19 Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the new and living way which he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful;

Bible Study: [23-28] Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Hebrews 9:23). Christ did not simply prefigure the heavenly realities (Hebrews 9:24) by performing an annual sacrifice with a blood not his own (Hebrews 9:25); he offered the single sacrifice of himself as the final annulment of sin (Hebrews 9:26). Just as death is the unrepeatable act that ends a person’s life, so Christ’s offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Hebrews 9:27-28). [26] At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of "the present age" and "the age to come." [28] To take away the sins of many: the reference is to Isaiah 53:12. Since the Greek verb anaphero can mean both "to take away" and "to bear," the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in John 1:29. Many is used in the Semitic meaning of "all" in the inclusive sense, as in Mark 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sirach 50:5-11.

                  [19-39] Practical consequences from these reflections on the priesthood and the sacrifice of Christ should make it clear that Christians may now have direct and confident access to God through the person of Jesus (Hebrews 10:19-20), who rules God’s house as high priest (Hebrews 10:21). They should approach God with sincerity and faith, in the knowledge that through baptism their sins have been remitted (Hebrews 10:22), reminding themselves of the hope they expressed in Christ at that event (Hebrews 10:23). They are to encourage one another to Christian love and activity (Hebrews 10:24), not refusing, no matter what the reason, to participate in the community’s assembly, especially in view of the parousia (Hebrews 10:25; cf 1 Thes 4:13-18). If refusal to participate in the assembly indicates rejection of Christ, no sacrifice exists to obtain forgiveness for so great a sin (Hebrews 10:26); only the dreadful judgment of God remains (Hebrews 10:27). For if violation of the Mosaic law could be punished by death, how much worse will be the punishment of those who have turned their backs on Christ by despising his sacrifice and disregarding the gifts of the holy Spirit (Hebrews 10:28-29). Judgment belongs to the Lord, and he enacts it by his living presence (Hebrews 10:30-31). There was a time when the spirit of their community caused them to welcome and share their sufferings (Hebrews 10:32-34). To revitalize that spirit is to share in the courage of the Old Testament prophets (cf Isaiah 26:20; Habakkuk 2:3-4), the kind of courage that must distinguish the faith of the Christian (Hebrews 10:35-39). [20] Through the veil, that is, his flesh: the term flesh is used pejoratively. As the temple veil kept people from entering the Holy of Holies (it was rent at Christ’s death, Mark 15:38), so the flesh of Jesus constituted an obstacle to approaching God. [21] The house of God: this refers back to Hebrews 3:6, "we are his house." [22] With our hearts sprinkled clean from an evil conscience: as in Hebrews 9:13 (see the note there), the sprinkling motif refers to the Mosaic rite of cleansing from ritual impurity. This could produce only an external purification, whereas sprinkling with the blood of Christ (Hebrews 9:14) cleanses the conscience. Washed in pure water: baptism is elsewhere referred to as a washing; cf 1 Cor 6:11; Eph 5:26.

Luke 24:46-53

46 and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high." 50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven. 52 And they returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.

Bibke Study: [1-53] The resurrection narrative in Luke consists of five sec tions: (1) the women at the empty tomb (Luke 23:56b-24:12); (2) the appearance to the two disciples on the way to Emmaus (Luke 24:13-35); (3) the appearance to the disciples in Jerusalem (Luke 24:36-43); (4) Jesus’ final instructions (Luke 24:44-49); (5) the ascension (Luke 24:50-53). In Luke, all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday. A consistent theme throughout the narrative is that the suffering, death, and resurrection of Jesus were accomplished in fulfillment of Old Testament promises and of Jewish hopes (Luke 24:19a, 21, 26-27, 44, 46). In his second volume, Acts, Luke will argue that Christianity is the fulfillment of the hopes of Pharisaic Judaism and its logical development (see Acts 24:10-21). [46] See the note on Luke 24:26. [49] The promise of my Father: i.e., the gift of the holy Spirit. [50-53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9-11; 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Luke 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension. [53] The Gospel of Luke ends as it began (Luke 1:9), in the Jerusalem temple.

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Dear Lord God, maybe it is foolish optimism, but I feel peaceful and liberated from the insanity of being responsible without being empowered, and from an environment of belittlement, distrust and negative energy. O Lord I know I have offended and hurt many people and for this I am truly sorry, I know I lacked kindness and a gentle manner, failing to reflect the fruit of the Spirit, but I do seek Your image and will continue the race. Oh, that you would bless me indeed, and enlarge my territory, that your hand would be with me, and that you would keep me from evil, that I may not cause pain. In Jesus name I ask and pray, Amen

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.

— Lumen Gentium

Acts 18:23-28

23 After spending some time there he departed and went from place to place through the region of Galatia and Phryg’ia, strengthening all the disciples. 24 Now a Jew named Apol’los, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the scriptures. 25 He had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue; but when Priscilla and Aq’uila heard him, they took him and expounded to him the way of God more accurately. 27 And when he wished to cross to Acha’ia, the brethren encouraged him, and wrote to the disciples to receive him. When he arrived, he greatly helped those who through grace had believed, 28 for he powerfully confuted the Jews in public, showing by the scriptures that the Christ was Jesus.

Bible Study: [18:23-21:16] Luke’s account of Paul’s third missionary journey devotes itself mainly to his work at Ephesus (Acts 19:1-20:1). There is a certain restiveness on Paul’s part and a growing conviction that the Spirit bids him return to Jerusalem and prepare to go to Rome (Acts 19:21). [24,25] Apollos appears as a preacher who knows the teaching of Jesus in the context of John’s baptism of repentance. Aquila and Priscilla instruct him more fully. He is referred to in 1 Cor 1:12; 3:5-6, 22. [26] The Way [of God]: for the Way, see the note on Acts 9:2. Other manuscripts here read “the Way of the Lord,” “the word of the Lord,” or simply “the Way.”

Psalm 47:2-3, 8-10

2 For the LORD, the Most High, is terrible, a great king over all the earth. 3 He subdued peoples under us, and nations under our feet. 8 God reigns over the nations; God sits on his holy throne. 9 The princes of the peoples gather as the people of the God of Abraham. For the shields of the earth belong to God; he is highly exalted!

Bible Study: [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Psalm 47:2-5) who is enthroned as king over Israel and the nations (Psalm 47:6-9).

John 16:23-28

23 In that day you will ask nothing of me. Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. 24 Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full. 25 “I have said this to you in figures; the hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father. 26 In that day you will ask in my name; and I do not say to you that I shall pray the Father for you; 27 for the Father himself loves you, because you have loved me and have believed that I came from the Father. 28 I came from the Father and have come into the world; again, I am leaving the world and going to the Father.”

Bible Study: [30] The reference is seemingly to the fact that Jesus could anticipate their question in John 16:19. The disciples naively think they have the full understanding that is the climax of “the hour” of Jesus’ death, resurrection, and ascension (John 16:25), but the only part of the hour that is at hand for them is their share in the passion (John 16:32).

/ raangulo

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Dear Lord God, create in me a clean heart, refreshed daily in faith, hope and love; faith in Your promises, hope that You will help me to fulfill Your purpose for me, and love of You, my family and those You place in my path. Today I recall the words of Wally the new host on 88.1 WayFM about prayer; that true faith reveals itself in prayer in trusting that once placed before You, we trust You will handle according to Your will. So there is not need to keep asking or praying over or about the same person, thing or situation. This made sense to me Lord in that I do trust Your will and since there is so much to pray for and about time does not allow us to be repetitive. So with that mind set and a spirit of trusting faith, persevering hope and unconditional love I place today before You and will leave it to You to decide and guide me.

            Well Lord did I let my pride get in the way again; looking back I am not sure if my timing was not the best or if ‘over turning the tables’ that moment was the right thing to do, I know that I should not allow or put up with the such behavior had to come to an end, but I am at peace for myself though meditating on my intentions. I say they were good and it was clear I would only be taken advantages further by those whose intention were not, but once again was my method without the required love and kindness, it sure wasn’t gentle; was I once again thinking that I was right but then acted wrongly. Only You know Lord, for I am not sure. I will seek Your guidance in the coming days and I do ask in the name of Jesus that You protect me, bless me and bring good out of this, for I do care about all those effected and fight the selfishness ambition and pride that lies within in me. I pray that I was right and that You will help me make it so, for I feel today was a day to rise for myself, not die to myself. Help me Jesus, let me know! Amen 

By the unity of the divine nature, which remains present in each of the two components of man, these are reunited. For as death is produced by the separation of the human components, so Resurrection is achieved by the union of the two.

— St. Gregory of Nyssa

Acts 18:9-18

9 And the Lord said to Paul one night in a vision, "Do not be afraid, but speak and do not be silent; 10 for I am with you, and no man shall attack you to harm you; for I have many people in this city." 11 And he stayed a year and six months, teaching the word of God among them. 12 But when Gallio was proconsul of Acha’ia, the Jews made a united attack upon Paul and brought him before the tribunal, 13 saying, "This man is persuading men to worship God contrary to the law." 14 But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or vicious crime, I should have reason to bear with you, O Jews; 15 but since it is a matter of questions about words and names and your own law, see to it yourselves; I refuse to be a judge of these things." 16 And he drove them from the tribunal. 17 And they all seized Sos’thenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to this. 18 After this Paul stayed many days longer, and then took leave of the brethren and sailed for Syria, and with him Priscilla and Aq’uila. At Cen’chre-ae he cut his hair, for he had a vow.

Bible Study: [12] When Gallio was proconsul of Achaia: Gallio’s proconsulship in Achaia is dated to A.D. 51-52 from an inscription discovered at Delphi. This has become an important date in establishing a chronology of the life and missionary work of Paul. [13] Contrary to the law: Gallio (Acts 18:15) understands this to be a problem of Jewish, not Roman, law. [18] He had his hair cut because he had taken a vow: a reference to a Nazirite vow (see Numbers 6:1-21, especially, 6:18) taken by Paul (see also Acts 21:23-27).

Ps 47:2-3, 4-5, 6-7

2 For the LORD, the Most High, is terrible, a great king over all the earth. 3 He subdued peoples under us, and nations under our feet. 4 He chose our heritage for us, the pride of Jacob whom he loves. [Selah] 5 God has gone up with a shout, the LORD with the sound of a trumpet. 6 Sing praises to God, sing praises! Sing praises to our King, sing praises! 7 For God is the king of all the earth; sing praises with a psalm!

Bible Study: [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Psalm 47:2-5) who is enthroned as king over Israel and the nations (Psalm 47:6-9). [5] Our heritage . . . the glory: the land of Israel (cf Isaiah 58:14), which God has given Israel in an act of sovereignty. [6] God mounts the throne: "has gone up to the throne," according to the context (Psalm 47:9). Christian liturgical tradition has applied the verse to the ascension of Christ.

Luke 12:22-31

22 And he said to his disciples, "Therefore I tell you, do not be anxious about your life, what you shall eat, nor about your body, what you shall put on. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And which of you by being anxious can add a cubit to his span of life? 26 If then you are not able to do as small a thing as that, why are you anxious about the rest? 27 Consider the lilies, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 28 But if God so clothes the grass which is alive in the field today and tomorrow is thrown into the oven, how much more will he clothe you, O men of little faith! 29 And do not seek what you are to eat and what you are to drink, nor be of anxious mind. 30 For all the nations of the world seek these things; and your Father knows that you need them. 31 Instead, seek his kingdom, and these things shall be yours as well.

Bible Study: [13-34] Luke has joined together sayings contrasting those whose focus and trust in life is on material possessions, symbolized here by the rich fool of the parable (Luke 12:16-21), with those who recognize their complete dependence on God (Luke 12:21), those whose radical detachment from material possessions symbolizes their heavenly treasure (Luke 12:33-34).

Jn 16:20-23

20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. 21 When a woman is in travail she has sorrow, because her hour has come; but when she is delivered of the child, she no longer remembers the anguish, for joy that a child is born into the world. 22 So you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take your joy from you. 23 In that day you will ask nothing of me. Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name.

http://www.ewtn.com/library/HOMELIBR/BERBALD.TXT

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Dear Lord God, I come to You with a thankful heart, mindful of my need to pray more fervently and purposely aware that I let to many things under the sun interfere with spending more time in prayer with You for those I want to lift up in prayer for blessings, healing, comfort, contentment and salvation, but also those that I am having problems with as a result of their selfish and prideful intentions, coveting of what I have or they believe I have or those that openly claim to be my enemies wanting to hurt or destroy me. O Lord create in me a clean heart each morning, full of faith, hope and love, able to go out into the secular world as Your disciple, to serve and bring honor to You. Allow me to approach and interact with those I am having problems with and especially those that claim to be my enemies with eyes of faith; calmly, confidently, courageously and connected to Your presence. These things I ask and pray in the glorious name of my Lord and Master Jesus Christ, Amen.

Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him.

— Gaudium et spes 13

Acts 18:1-8

1 After this he left Athens and went to Corinth. 2 And he found a Jew named Aq’uila, a native of Pontus, lately come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them; 3 and because he was of the same trade he stayed with them, and they worked, for by trade they were tentmakers. 4 And he argued in the synagogue every sabbath, and persuaded Jews and Greeks. 5 When Silas and Timothy arrived from Macedo’nia, Paul was occupied with preaching, testifying to the Jews that the Christ was Jesus. 6 And when they opposed and reviled him, he shook out his garments and said to them, "Your blood be upon your heads! I am innocent. From now on I will go to the Gentiles." 7 And he left there and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue. 8 Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians hearing Paul believed and were baptized.

Bible Study:  [2] Aquila . . . Priscilla: both may already have been Christians at the time of their arrival in Corinth (see Acts 18:26). According to 1 Cor 16:19, their home became a meeting place for Christians. Claudius: the Emperor Claudius expelled the Jews from Rome ca. A.D. 40. The Roman historian Suetonius gives as reason for the expulsion disturbances among the Jews "at the instigation of Chrestos," probably meaning disputes about the messiahship of Jesus. [6] Shook out his garments: a gesture indicating Paul’s repudiation of his mission to the Jews there; cf Acts 28:17-31. [7] A worshiper of God: see the note on Acts 8:26-40. [8] Crispus: in 1 Cor 1:14 Paul mentions that Crispus was one of the few he himself baptized at Corinth.

Psalm 98:1-4

1 O sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory, he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises!

Bible Study: [Psalm 98] A hymn, similar to Psalm 96, extolling God for Israel’s victory (Psalm 98:1-3). All nations (Psalm 98:4-6) and even inanimate nature (Psalm 98:7-8) are summoned to welcome God’s coming to rule over the world (Psalm 98:9). [1] Marvelous deeds . . . victory: the conquest of all threats to the peaceful existence of Israel, depicted in the psalms variously as a cosmic force such as sea, or nations bent on Israel’s destruction, or evildoers seemingly triumphant. Whose right hand and holy arm: God is pictured as a powerful warrior.

John 16:16-20

16 "A little while, and you will see me no more; again a little while, and you will see me." 17 Some of his disciples said to one another, "What is this that he says to us, `A little while, and you will not see me, and again a little while, and you will see me’; and, `because I go to the Father’?" 18 They said, "What does he mean by `a little while’? We do not know what he means." 19 Jesus knew that they wanted to ask him; so he said to them, "Is this what you are asking yourselves, what I meant by saying, `A little while, and you will not see me, and again a little while, and you will see me’? 20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.

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Dear Lord God, a part from You I can do nothing! For You know I firmly believe that You have put the need to know and love You in all our hearts and from the moment of Baptism You begin to grow in us through the Holy Spirit and with that the need to love and know You grows too. Then why is it that we wait? Trying to trick or cheat You out of what is Yours only to look back and find we have only cheated ourselves of time with You, tricked by our selfish and prideful selves into thinking we could find our beatitude (1)) without You.

            O Lord God almighty and power for the sake of His sorrowful passion have mercy on us and on the whole world; let Your grace rain down today, touching and lighting the way home to You for those that are still lost, and touching and reminding us that already found the way that the path is less traveled than the ways under the sun, and the door is narrow so we can only pass one at a time, but the reward is great and as the song goes ‘better is one day with You, than one thousands else where’. So I ask this day that in the name of Jesus Christ You let us feel Your touch, reminding us of Your presence and of all the blessings and gifts You have bestowed on us. Happy Birthday Abuelito, I love you! Amen

This one, true God, of his own goodness and "almighty power", not for increasing his own beatitude, nor for attaining his perfection, but in order to manifest this perfection through the benefits which he bestows on creatures, with absolute freedom of counsel "and from the beginning of time, made out of nothing both orders of creatures, the spiritual and the corporeal. . ."

— Dei Filius

(1)  the perfect happiness and inner peace supposed to be enjoyed by the soul in heaven; extreme happiness and serenity

Acts 17:15, 22 — 18:1

15 Those who conducted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they departed. 22 So Paul, standing in the middle of the Are-op’agus, said: "Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, `To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in shrines made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything. 26 And he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation, 27 that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us, 28 for `In him we live and move and have our being‘; as even some of your poets have said, `For we are indeed his offspring.’ 29 Being then God’s offspring, we ought not to think that the Deity is like gold, or silver, or stone, a representation by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all men everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead." 32 Now when they heard of the resurrection of the dead, some mocked; but others said, "We will hear you again about this." 33 So Paul went out from among them. 34 But some men joined him and believed, among them Dionys’ius the Are-op’agite and a woman named Dam’aris and others with them.

1 After this he left Athens and went to Corinth.

Bible Study: [22-31] In Paul’s appearance at the Areopagus he preaches his climactic speech to Gentiles in the cultural center of the ancient world. The speech is more theological than christological. Paul’s discourse appeals to the Greek world’s belief in divinity as responsible for the origin and existence of the universe. It contests the common belief in a multiplicity of gods supposedly exerting their powers through their images. It acknowledges that the attempt to find God is a constant human endeavor. It declares, further, that God is the judge of the human race, that the time of the judgment has been determined, and that it will be executed through a man whom God raised from the dead. The speech reflects sympathy with pagan religiosity, handles the subject of idol worship gently, and appeals for a new examination of divinity, not from the standpoint of creation but from the standpoint of judgment. [23] To an Unknown God’: ancient authors such as Pausanias, Philostratus, and Tertullian speak of Athenian altars with no specific dedication as altars of "unknown gods" or "nameless altars." [26] From one: many manuscripts read "from one blood." Fixed . . . seasons: or "fixed limits to the epochs." [28] ‘In him we live and move and have our being’: some scholars understand this saying to be based on an earlier saying of Epimenides of Knossos (6th century B.C.). ‘For we too are his offspring’: here Paul is quoting Aratus of Soli, a third-century B.C. poet from Cilicia.

Psalm 148:1-2, 11-14

1 Praise the LORD! Praise the LORD from the heavens, praise him in the heights! 2 Praise him, all his angels, praise him, all his host! 11 Kings of the earth and all peoples, princes and all rulers of the earth! 12 Young men and maidens together, old men and children! 13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 14 He has raised up a horn for his people, praise for all his saints, for the people of Israel who are near to him. Praise the LORD!

Bible Study: [Psalm 148] A hymn inviting the beings of heaven (Psalm 148:1-6) and of earth (Psalm 148:7-14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. [14] The LORD has lifted high the horn of his people: horn = strength, the concrete noun for the abstract. Of all peoples God has chosen Israel to return praise and thanks in a special way.

John 16:12-15

12 "I have yet many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. 14 He will glorify me, for he will take what is mine and declare it to you. 15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Bible Study: [13] Declare to you the things that are coming: not a reference to new predictions about the future, but interpretation of what has already occurred or been said.

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