Ephesians 2:20-22 part four

A Special Note:

I recently started a new job that is occupying much of my time as I try to learn the new position. As a result, I might have to put this Bible study on hold for a while . . . or at the least post less frequently. Thanks for your patience and please check back periodically. I will, however, continue posting at my contemplative site with a fair degree of regularity.

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. . . having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit (Ephesians 2:20-22).

Now that you've read the passages in Exodus about the building of the Holy Tabernacle in the wilderness, let's turn our attention to St. Paul's comment here in Ephesians 2.

Those who belong to Christ are being "built together" into a dwelling of God, being "fitted together" and growing into His temple.

The passages in Exodus you read for this lesson describe in wearyingly exhaustive detail the construction of the Tabernacle -- the place God’s Spirit would reside during their forty-year trek through the wilderness, and into the Promised Land. Each board had its place, each ring a role, each thread a value, each cubit a purpose. To the minutest detail, God left nothing to chance.

So, should we think God changed His pattern of meticulous detail when He began to build His Church of baptized and faithful followers of Christ?

The Lord Jesus promised He would build His Church, and "the gates of hell" would not overcome it in the offensive war we wage against Satan's kingdom. St. Paul told the Ephesians that Church is founded on the words of the Old Testament prophets and New Testament apostles -- Christ Himself being the corner stone. Paul also wrote to the Corinthian church that they (and we) were "temples (tabernacles) of the Holy Spirit." And to the Corinthians he also used the human body as an analogy of how God places you and me within His Church with meticulous precision for His purposes.

And it is that analogy of the human body, coupled with what we learned from our reading last time in Exodus, that can give us great encouragement as we expend our energies working for the Kingdom. As God orchestrated the construction of his desert Dwelling with such meticulous precision, so too, He orchestrates with equal precision today the construction of His Dwelling – the Body of Christ. Just as each board and clasp and loop occupied an important place, so too each member of Christ’s universal Church occupies a necessary role and function.

No person is unnecessary. Said a different way, each person is vital to the construction.

Leader and laity, professionals and paraprofessionals, rich and poor, healthy and not-so-healthy, across cultures and backgrounds -- the Master Carpenter knows who we are, where we fit in His Dwelling --and he sets us there with meticulous precision in the right place.

Questions for Reflection:

1. Do you do your best to serve the Lord, but sometimes wonder if God is doing anything with your service? Read this passage and consider what the Holy Spirit might be saying to you.

2. Solomon wrote, If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success (Ecclesiastes 10:10). What might you do to sharpen your skills, techniques and other abilities to co-labor with Christ in building His Church?

Ephesians 2:20-22 Part three

. . . having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit (Ephesians 2:20-22).

This lesson will be much shorter on the screen (but not in the time required to study the matter) than previous excursions into Ephesians. You will see why in a moment.

It is quite possible that these last few verses in chapter two are among the most important in St. Paul's letter to the Ephesians. And if we rush past them -- and breeze through the following assignment -- we will greatly limit our ability to understand God's intricately detailed and purposefully organized construction of His Church -- which is built on the foundation of the prophets and apostles, and comprised of people like you and me.

So, please follow these links to the Book of Exodus which describe the construction of the Holy Tabernacle in the wilderness. Admittedly, the following passages might be tedious to wade through, yet absorbing their detail is critical to a better understanding of the lessons in Ephesians that will follow: Exodus 36:8-38; Exodus 38:1-20; Exodus 26:1-30. (If you are really ambitious, read Exodus chapters 25-38).

A point of reference -- a "cubit" was a measure from the elbow to the tip of the middle finger in an adult (approximately 18 inches).


Questions for Reflection:

1. What one or two things (or more) in the Exodus passages caught your attention?

2. Based on what you learned from those passages, where do you think our next lesson will take us as we look at St. Paul's statement: . . . in whom the whole building, being fitted together, is growing into a holy temple in the Lord . . . ?

3. Check back in a few days and see if your guess is correct.

Ephesians 2:20 part two

So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone - Ephesians 2:20

In ancient times, the corner stone was the first stone placed in the construction of a building. All the angles and other measurements were made from that one stone, ensuring the proper plumb line of the entire structure.

In the last lesson we looked at the foundation of the spiritual building God calls His Church. Let's now look at the cornerstone of that building -- the stone which Scripture calls Jesus Christ.

The "plumb line" of the Church is the doctrine of Jesus' full deity and full humanity in the form of a man. That truth runs throughout Scriptures. For only a few of those examples, see Isaiah 9:6; Micah 5:2; Isaiah 7:14; Daniel 7:9-14; John 1:1-3, 14; Hebrews 1:2-3.

Because of the cornerstone's critical importance to the structure of God's Church, it is not surprising that Christ's full deity and full humanity has been under attack ever since the earliest days of the Church. For example, an ancient form of gnosticism (2nd century) claimed Jesus was not fully human. The Arian heresy of the 4th century claimed Jesus was not fully God. Monophysites (5th C) believed Christ had a human nature that evolved into the divine nature. Apollinarinism (4th century) believed Jesus' human spirit was taken over by the divine "Logos" Spirit.

Those earlier philosophies, judged heresies by orthodox Christianity through the early Church Councils, persist today. For example, Jehovah’s Witnesses follow the Arian heresy and deny Jesus is fully God. The Church of Jesus Christ of Latter Day Saints (Mormons) believe Jesus is God in the same way as all good Mormons will one day become gods. (Mormons also teach that God the Father was at one time just as we are, and we will one day be just as He is).

It is very important that we take a moment to recognize the impact heresies and anti-Christ philosophies can have on the eternal destinies of their adherents. False concepts of Christ can pull people away from the only narrow path that Jesus said leads to eternal salvation. False doctrines about Christ can result in the eternal loss of one's soul.

And that is precisely why the Father gave us the Church -- to protect us from those falsehoods and erroneous philosophies about salvation, sin and judgment (for example, see here, here and here).

Indeed, it was the early Church Councils (such as Nicea, Ephesus, Constantinople and Chalcedon) that handed down to the 21st century Church what is still considered the orthodox Christian faith -- much of which is illustrated in the Nicene-Constantinopolitan Creed.

It cannot be stressed enough how important is God's Cornerstone. Jesus -- God's cornerstone -- died a bloody, torturous death to ensure the spiritual house of God would remain solid and unmovable from its base, that all of its angles and lines would derive from the true plumb line.

Let's close this section of our study in Ephesians with a look at an excerpt from my book, We Believe: Forty Meditations on the Nicene Creed. I hope the excerpt makes the point, one more time, why it is so very important to our eternal souls that we build our lives around God's cornerstone.
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Creed Statement: We believe in one Lord, Jesus Christ, the only Son of God . . .

I remember Dr. Thomas. He was one of my college teachers who helped his class prepare for scheduled exams. He used to walk the aisles between our desks and review the information he expected us to know. As he spoke, he’d sometimes pause, clear his throat or make some other gesture to indicate what he’d just read was important. He never actually said, “This will be on the test,” but everyone knew, when Dr. Thomas gestured, we should pay attention.

Well, almost everyone. There were always a few students with other things on their minds – and they’d get the question wrong.

In 325 A.D., Church leaders met in council in Nicea (modern-dayTurkey) to deal with the Arian heresy. The Council leaders knew that the wrong answer to the question of Jesus’ deity would inevitably spread through the Church’s understanding of sin, salvation, atonement, and forgiveness. Humanity’s eternal destiny was at stake.

To help the Church get the right answer, the Nicene Council responded in what I like to think of as the equivalent of clearing their throats. In this case, however, they also clapped their hands and blew a trumpet in a rising crescendo, as if to say, "Hey! Pay attention! This is really important."

So we couldn’t miss the point, the Fathers gave us the correct answer seven times in one sentence, proclaiming Jesus is: The only son of God; eternally begotten from the Father; God from God; Light from light; True God from True God; begotten, not made; one in being with the Father.

Yet, despite the seven-fold response, some got it wrong. Some still do.

Who is Jesus? That’s an easy one, if we pay attention to the pillar and support of truth when it tells us who He is.

That's one test question we don’t want to get wrong.

(end of excerpt)
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Questions for Reflection:
1. Many of the early heresies about Jesus were supported by their proponents from Bible texts (taken out of context). How can you be certain your faith in Jesus is rooted in truth, and not set astray by an insidious and subtle falsehood?

2. St. Jerome warned his followers, "Ignorance of Scripture is ignorance of Christ." What are you doing to increase your knowledge of Scripture?

Ephesians 2:20

So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone - Ephesians 2:20

Last time, we looked at God's ongoing desire for the unity of His Church. Today we will look at the foundation of the Church.

Architects understand how critical foundations are for the stability of the overlying structure. Build something well, but on sand, and at the first hurricane, it falls. Build it well and on a solid footing, and it will weather any storm. Notice what the Lord Jesus said about foundations, here.

The foundation of New Testament faith is rooted in the Old Testament Scriptures, and in the interpretation of those Scriptures by the New Testament apostles. The Catechism of the Catholic Church (129) teaches: . . . . the New Testament has to be read in the light of the Old. Early Christian catechesis made constant use of the Old Testament. As an old saying put it, the New Testament lies hidden in the Old and the Old Testament is unveiled in the New.

And so, let's take a brief look at what the Old Testament prophets and the New Testament apostles taught in order to guide and inform Christ-centered faith.

God is one. While most of the ancient world worshiped a multiplicity of gods, the Creator of all that is seen and unseen revealed Himself to Israel as One. For example, see here and here.

God loves us so much that He sent His Son to die so we might live. He communicates with us so we might know who He is and who we are. And one thing He communicates is He requires our obedience, and He expects us to live holy lives.

Our disobedience would result in eternal separation from God. But that is also why God sent His Son -- to pay the penalty our sins deserved, so we could live eternally with Him.

And God gave to His Church (from the Greek, ekklesia -- meaning "the called-out ones") leaders to protect us from false doctrines.

But despite the solid foundation laid by God's prophets and apostles, the entire structure of our salvation would topple if the cornerstone is off-center. That is why God placed a perfect stone upon which -- and from which -- His Church would be built.

Next time we will look at that cornerstone.

Questions for Reflection:

1. St. Paul wrote that the Church is built on the foundation of the prophets and apostles -- the men who gave us the Scriptures. It has been said, "The Scriptures will keep us from sin, or sin will keep us from the Scriptures." What does that mean to you?

2. St. John Chrysostom wrote: "The mind of the Scriptures can never be exhausted. It is a well without a bottom." And St. Jerome wrote, "Ignorance of Scripture is ignorance of Christ." What can you glean from these two quotes?

On vacation

I am on vacation, so am a little slow in posting my next study. Please check back in about a week.

Ephesians 2:14-19

For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh . . . that he might create in himself one new person in place of the two, thus establishing peace, and might reconcile both with God, in one body, through the cross . . . for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the holy ones and members of the household of God . . . (Ephesians 2:14-19).

One of the points St. Paul makes repeatedly in this letter to the Ephesians is that of God's design for unity among separate -- and sometimes disparate -- groups. In this case, Jews and Gentiles, but in a larger sense, among all peoples for whom Christ died. Indeed, one of the final prayers of Jesus recorded in Scripture is for unity:

"I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me.

And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me" (St. John 17:21-23, my emphasis in bold).

Unity.

How are non-believers to know God really exists, and that He sent Jesus into our world as a love offering, if those who know better don't act better?

Many years ago I was a student at an Assemblies of God college. A Baptist Bible college was also in the same town. One day after I had recently arrived in town for the start of classes, I went into a local pharmacy to pick up a prescription. During the friendly chit-chat with the pharmacist, he asked how long I had been attending the Baptist college. When I told him I was a student at the Assemblies of God college, his face turned red and, with sincere regret, apologized for assuming I was a Baptist.

And so, I was introduced to the schism between the two groups, a schism that had spilled over to the community. What kind of reputation do you think Christians had among the many residents in that town?

In my view, things are no different between Protestants and Catholics in many communities in America. My wife (who is Protestant) and I (Catholic) have first-hand experience with snide comments, and sometimes vitriol of both groups toward the other.

These things ought not to be this way.

The Holy Spirit, speaking through the Psalmist, said: Behold, how good and how pleasant it is for brothers to dwell together in unity! It is like the precious oil upon the head, coming down upon the beard, even Aaron's [the high priest during the days of Moses] beard, coming down upon the edge of his robes (Psalm 133).

The Lord Jesus said: A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another (St. John 13:34-36, bold is my emphasis).

As we have seen in earlier lessons, Jews and Gentiles in the first century had little to do with each other. For the most part, each group did their best to avoid contact with the other.

But God wanted to reconcile both groups as one body to Himself. And that is one reason Jesus died.

Were there differences of theological perspectives between the groups? Of course. But were those differences insurmountable? Of course not. The gospel message, presented with love and with a unified voice can change the course of cultures and the span of history.

Are there differences of theological perspectives today between Protestant, Catholic and Orthodox? Of course. But are they insurmountable?

I suppose that depends on how serious we are in bringing God's desire for unity to fruition. Surely, if we really take the time to listen to one another, and dialogue with one another, and pray sincerely for one another -- and not insist that unity means interpreting Scripture only my way --the Holy Spirit will enable us to see the common thread among us. That common thread is Christ crucified for our sins, resurrected for our justification, and soon returning for His bride.

Yes, how good and pleasant it will be when brothers and sisters in Christ dwell together in unity.

Questions for Reflection:

1. Read this passage. How might St. Paul's comment apply to this lesson? How might it direct the way you interact with people who don't agree with your understanding of Scripture?

2. What do you think of the message in this passage from the prophet Amos? How might it apply to our work toward unity?

Ephesians 2:13

But now in Christ Jesus you who once were far off have become near by the blood of Christ (Ephesians 2:13).

Long before I became a Catholic, I began wearing a crucifix around my neck. That might not seem unusual to some. Many people wear a crucifix. But as an evangelical Protestant who, for the previous 30 years associated the crucifix with Catholicism, wearing one probably seemed to my friends a theological faux pas.

My decision, however, had nothing to do with differences between Catholic and Protestant theology. It was rooted, instead, in a growing sense of adoration for the Son of God who permitted Himself to be nailed to a cross and spill His most precious blood for me.

That image in my mind of His crucifixion made the empty cross for me seem sterile. Bloodless. Tidy. Friday's cross was anything but tidy. It was dirty, rough, hard and splintered. On those blood-soaked beams Jesus suffered -- suffered -- a torturous and labored death to pay for my sins.

St. Paul told his readers in Ephesus that although they were at one time excluded from God's household and without hope of eternal life, they were now brought "near by the blood of Christ."

I am sure the Ephesians wondered how Jesus' blood could effect such a sea-change in their relationship with the eternal God. But St. Paul's Jewish readers would not have had that confusion. They would have immediately understood the God-ordained relationship of blood to sin, forgiveness and reconciliation.

As early as the third chapter of Genesis, when our first parents sinned in the Garden and sewed leaves together to hide behind, God killed an animal which, many theologians believe, initiated the first blood sacrifice to cover sin. Indeed, the entire Biblical system of atonement revolved around the blood sacrifice of animals (for example, see here and here) and foreshadowed the sacrifice of God's perfect Lamb -- Jesus -- whose blood "takes away the sin of the world" (see John 1:29).

That is why St. Paul could offer hope to his Gentile -- and Jewish -- readers that they could now be reconciled to God. Their sins no longer would separate them from their eternal heavenly home. Through their faith in the efficacy of Jesus' blood they -- and we -- could be justified (declared by God as without guilt). Christ's blood redeems from the punishment of death everyone who comes to God for forgiveness. It is Christ's blood that makes peace between us and God. Jesus' blood cleanses our conscience, washes our sins and sets us apart for His kingdom. And it is by Christ's blood that we overcome Satan.

St. Catherine of Siena, in her Dialogue with the Lord (page 260), records these words from God: You do not see how damned you are because the horns of your pride have blinded you. But you will see it at the moment of death, and then you will not be able to take refuge in any virtue of yours, because you have none." The Lord then warns her that her only refuge is to "trust in the blood and in My mercy." And God adds a further warning, "But let no one be so foolhardy, nor you so blind, as to wait for that last moment."

Pastor and hymnist Robert Lowry wrote: What can wash away my sin? Nothing but the blood of Jesus. What can make me whole again? Nothing but the blood of Jesus. Oh, precious is the flow, that makes me white as snow. No other fount I know, nothing but the blood of Jesus.

The Ephesians were unaware, at first, of the full ramifications of Christ's sacrifice on Calvary. But soon they learned, where once they had no hope, Christ's death brought them hope. Where once they were separated from the life of God because of their sins, Christ's blood brought them eternal life as it washed away those sins.

And the really exciting part about all of this -- the shouting part about all of this -- is, what Christ's blood did for the Ephesians, it is able to do for everyone today. The blood of the eternal Son of God will never, ever, lose its power to save.

Questions for Reflection:

1. The Catechism of the Catholic Church teaches: The human heart is heavy and hardened. God must give man a new heart. Conversion is first of all a work of the grace of God who makes our hearts return to him . . . Let us fix our eyes on Christ's blood and understand how precious it is to his Father, for, poured out for our salvation it has brought to the whole world the grace of repentance (para 1432).

How can you better fix your eyes on Christ's blood? Is it simply a matter of reflecting on a crucifix, or does fixing our eyes on Jesus require something deeper than that?

2. Reread the paragraph above from St. Catherine's Dialogue. In what are you trusting for your salvation?

3. What does it mean to you to trust in the blood of Christ?

Ephesians 2:11-13

Therefore, remember that at one time you, Gentiles in the flesh, called the uncircumcision by those called the circumcision, which is done in the flesh by human hands, were at that time without Christ, alienated from the community of Israel and strangers to the covenants of promise, without hope and without God in the world. But now in Christ Jesus you who once were far off have become near by the blood of Christ (Ephesians 2:11-13).


The Old Testament Scriptures are incontestable about God's selection of Israel. As early as Genesis, God selected only one man to be the father of the one nation God would call His Chosen People. As a result of God’s choice, only the Jews enjoyed God’s covenants and promises. Non-Jews (Gentiles) were excluded.

It is also incontestable that Israel’s role in salvation history was to be God’s ambassador to the Gentiles, to bring light to people in spiritual darkness, and to teach them about obedience to God’s laws and commandments (for example, see here, here, here and here).

But Israel failed in their calling. Instead of bringing God’s message of obedience and holiness to the nations, they intermarried with the Gentiles and quickly adopted their pagan lifestyles and worship – including temple prostitution and human sacrifice. And because of their sins, God sent His Chosen People into exile to teach them a lesson they would never forget.

And they did not forget.

Never again, after the Babylonian exile, did Jews ever fall into idolatry (for example, see 1 and 2 Maccabees). Never again did they intermarry with non-Jews. Those who did were excommunicated from Israel’s covenants and promises (for example, see here and here).

But the Jews pulled themselves so far away from their Gentile neighbors that they failed, once again, in their mission as evangelists to those nations – so much so that, even as late as the first century, Jews wouldn’t even eat at the same table as Gentiles. That was why the apostles were so shocked that St. Peter actually went into Cornelius’ house and broke bread with him and his family. Indeed, St. Peter would never have committed such a near-blasphemous act if the Lord hadn’t first captured his attention – three times(!) – with that vision of the unclean animals (Acts 10).

It was in this climate of religious pride and exclusiveness that St. Paul wrote his letter to the Ephesians: “[You] were at that time without Christ, alienated from the community of Israel and strangers to the covenants of promise, without hope and without God in the world. But God . . . .”

I’m learning to love that phrase – "But God." We first ran into it in verse 4, after the section in which St. Paul tells us we were dead in our sins: “But God, who is rich in mercy, because of the great love he had for us . . . brought us to life with Christ.”

And now, after telling the Gentiles they were without hope and without God, Paul says, “But now in Christ Jesus you who once were far off have become near by the blood of Christ.”

We’ll look at that concept more closely next time.

Questions for Reflection:

1. How do you think the Gentiles of Jesus’ day felt when they were ostracized from the table of the Jews? How do you think God felt about that separation?

2. The Catechism of the Catholic Church tells us our baptized Protestant brethren are part of the Body of Christ (see para 1271 here). How do you think Protestants feel when they want to come to the Eucharistic table of the Lord, but are excluded from it by their Catholic brethren? How do you think God feels about that separation?

3. Since evangelism is such an important mission of the Church, how can we avoid the type of exclusiveness practiced by the Old and New Testament Jews, and bring unity to the Body of Christ to accomplish that evangelistic mission?

Ephesians 2:9

For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them (Ephesians 2:9).

We've looked briefly during the last few lessons at the salvation God gives us because of His grace, what His grace saves us from, and what His grace saves us for. Today we will look at verse 9 which continues St. Paul's thoughts about faith that saves us, and the working out of that faith.

When the apostle writes, "For we are His handiwork" he uses the Greek word poiēma for "handiwork." It's the same word from which we get "poem." I like that distinction. God created us to be in Christ as a poem to others. Even a love poem, for whatever is not done for others in love falls far short of how God requires us to act toward others.

Scripture and Sacred Tradition could not be more clear, as we have seen in earlier lessons which linked to Biblical texts and to the Catechism of the Catholic Church -- we are "born again" by virtue of our faith in Christ's work on Calvary.

Period.

Nothing we did, or could do, brought us into Christ, because we were "dead in our transgressions." And we remained dead until the Holy Spirit made us new creatures. God reconciled us to Himself --brought us into favored fellowship with Himself -- through the blood of Christ, and imputed to us His very righteousness. No wonder, then, having been brought into the Kingdom by our baptismal faith, we can have such liberating sense of freedom from fear and guilt, knowing we did not enter into God's favor by our works -- nor do we stay in His favor by our works -- but because of His grace working through our faith (for example, see here, here, here and here).

Indeed, St. Paul makes it clear that we are justified (declared guiltless by God) on the basis of our faith in Christ's atonement for us (see also here and here, as well as the Catechism here). That is why St. Paul also tells us that to seek justification on the basis of how well we follow the law does nothing but place us in mortal jeopardy.

Yet, having said all that about faith, good works are nonetheless a vital element in our salvation. We remain in fellowship and in favor with God by faith that is obedient to the Master --as the Lord Jesus said many times and in many ways, "If you love Me, keep my commandments" (for example, here, here and here. See also the Catechism here).

St. James tells us faith, without accompanying works, is worthless faith. He calls it "dead." James uses the same word for "dead" (νεκρός [nekros]) in chapter 2 of his epistle as St. Paul uses in the first verse of chapter 2 in Ephesians describing how we are "necrotic"[dead] in our transgressions and sins.

But the critical nature of faith and works should surprise no one. The Lord Jesus was never one to let people get by only by their faith, for He required a doing faith. Based on the Lord's words in Matthew 25, good works, rooted in a loving affection for the Master, are the key for entry into His kingdom. It is our good works -- and not our faith -- that creates in others a desire for the Kingdom. And we cannot neglect forgiveness, a "work" (and difficult one, indeed) which Jesus also made a requirement for us to extend to others if we hope to receive God's forgiveness ourselves.

Likewise, as we noted a few lessons ago the words of St. Augustine: It is not that we keep [God's] commandments first, and then He loves us; but that He loves us, and then we keep His commandments. This is that grace which is revealed to the humble, but hidden from the proud. Or, as we read in the Catechism (para 546) Jesus' invitation to enter his kingdom comes in the form of parables . . . . Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. Words are not enough, deeds are required.

The faith-works question is not best defined as "Faith versus Works," but rather Faith demonstrated by Works. Faith is what makes possible the works that illustrate our salvation.

Questions for Reflection:

1. Some people place the proverbial cart before the horse, believing good deeds more important than faith. Others disconnect the cart from the horse, thinking all they need is the horse to get them into the kingdom. And still others disconnect the two and drag the cart behind them, believing they don't need faith in Christ, for when God weighs their good deeds to their not-so-good ones, they hope to weigh-in on the right side of the equation. Based on your study of the last few lessons, what responses could you make to those philosophies?

2. What are the one or two promises of Scripture in this lesson that stand out most to you? Why do you thing those texts touch you?

3. What do you think St. Augustine meant when he wrote (see above): "This is that grace which is revealed to the humble, but hidden from the proud"?

Ephesians 2:4-8

" . . . even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved), raised us up with him, and seated us with him in the heavens in Christ Jesus, that in the ages to come he might show the immeasurable riches of his grace in his kindness to us in Christ Jesus. For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast." (Ephesians 2:5-8).

Last time we looked at the recipients of God's mercy and at the reason for His mercy -- that being His grace toward us. We also defined grace, essentially, as God doing for man what man could not do for himself. And so in this text St. Paul tells us we are saved by grace "through faith, and this is not from you; it is a gift of God; it is not from works, so no one may boast."

Let's look at what we are saved from, and what we are save to.

First, we are saved from God's wrath against sin.

The Catechism of the Catholic Church has this to say (paragraph 1034): Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted . . . Jesus solemnly proclaims that he "will send his angels, and they will gather . . . all evil doers, and throw them into the furnace of fire,"and that he will pronounce the condemnation: "Depart from me, you cursed, into the eternal fire!" (See also here, here, here, and here ).

Referencing the Catechism, Fr. Corapi writes, in his essay The Last Things: Judgment, Heaven, Hell, Purgatory:

This statement of our faith is clear and is not to be nuanced into oblivion. Every soul ultimately ends in heaven or hell. How we live here and now determines how we shall live forever. . . . If we die without repenting, hell is the result. We do not like to think of this, much less speak of it, but it is necessary to do so. Mercy is for now; judgment is for later. We must accept God's mercy now through repentance and the sacrament of reconciliation while there is still time.

Mel Gibson's, "The Passion of the Christ" portrays Jesus' beating and crucifixion the way it likely occurred. Isaiah's prophecy suggests that the Messiah would be nearly unrecognizable from the beating He would receive (52:13-15). And knowing the anger of the mob gathered to demand Jesus' death, and how Romans soldiers in Palestine disliked the Jews, it is reasonable to believe the soldiers were as merciless as Gibson portrays them.

But why did the Father permit His Son to be so brutalized? Scripture tells us that those sacred wounds demonstrate with divine clarity how God feels about sin. St. Paul tells us Christ became sin for us, so we who are in Christ might become the righteousness of God.

God is a God of love. But His justice will not permit unrepented sin to go unchallenged or unpunished. In her Dialogue, St. Catherine of Siena (one of the Doctors of the Church) received these words from God: For my divine justice demanded suffering in atonement for sin . . .Yet I really wanted to restore you, incapable as you were of making atonement for yourself. And because you were so utterly handicapped, I sent the Word, my Son; I clothed him with the same nature as yours . . . so that he could suffer . . . and by suffering in his body . . . would placate my anger.

The Father permitted His Son to suffer and die to pay the penalty our sins demanded. And, by His death, Jesus delivered us -- saved us -- from the demand of God's justice, and opened the way for His mercy.

That is the best definition of grace I know of.

So, God's wrath and judgment are what we are save from. Now let's look at what we are saved to:

We are saved to an eternal life of peace, joy and fulfillment in God's presence. For example, see here, and here. And the Lord Jesus promised He is preparing a place for us in our new home.

Heaven is not an insignificant destination. The older I get, the more I see, the more I lose to death and disease, the more I long to embrace my promised home where there will never again be war. Or heartache. Or death. Or loss. Or separation. We will be in the actual presence of our Triune God and our loved ones forever.

And, speaking of loved ones, I cannot imagine -- and probably neither can you -- I cannot imagine how heaven will truly be heaven for me if those I love are not there because they chose in this life to reject God's mercy. I shudder every day -- every day -- when I think of that possibility. But I have also learned to trust that God's love for them is higher than mine, that His passion for them is greater than mine . . . and that He is not willing for any to perish outside of His embrace. And so I wait for the miracle of His grace in their lives.

St. Paul tells us in today's text that God did not extend to us His salvation on the basis of who we are, how often we attend Mass, or feed the sick, or help the helpless. If those things could save us, then Jesus died in vain (see here) and we could boast before God that we deserve His salvation.

But the reality is completely different. We are saved because of what God Himself did in the form of a Man. Through the second Person of the Trinity, God satisfied His justice against sin, while at the same time extended His mercy toward the sinner.

No wonder St. Paul cried out, "Thanks be to God for His indescribable gift!"

Questions for Reflection:

1. St. Clement (died 99 AD) wrote: This world and that to come are two enemies. We cannot therefore be friends to both; but we must resolve which we would forsake and which we would enjoy. How does this statement compare with that of St. James here? And what might you do to move yourself in the right direction?

2. St. Francis of Assisi said, "Preach the gospel at all times. If necessary, use words." God gives us the privilege of working with Him for the salvation of our family and friends. Does your lifestyle preach the good news of salvation? Do your lips tell others of God's love?

Ephesians 2:4 part three

But God, who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved) . . . (Ephesians 2:4).

Several lessons ago (see here) we examined what it means to have been dead in our transgressions. And in the most recent study we looked at the reason for God’s mercy. This time we will look at the recipients of God's mercy.

I think it is both important and illustrative that St. Paul uses the personal pronouns "we" and "our" in this passage. "We were dead in our transgressions."

Remember, the apostle's background as a Pharisee instructed his faith to believe only Jews -- to be specific, only Jews who obeyed the laws and rituals of Jewish faith -- were pleasing to God. Only they were -- in New Testament parlance --"saved."

But Paul's theology got a complete overhaul when he encountered his risen Messiah on that road to Damascus, and he was infused with the Holy Spirit. We see some evidence of that overhaul in his letter to the Church at Philippi:

If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord . . . and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.

That's why the Pharisee-turned-apostle used the personal pronouns we and our in this text to the Church at Ephesus. Paul recognized that although he thought he was "saved" because of his meticulous attention to the tenets of his Jewish faith -- he was, in reality, dead.

That's a hard place -- a humiliating place -- to be: to think you are pleasing God, only to discover your sins have made you a corpse.

But Paul also recognized -- and this is key to our study today -- Paul also recognized the reason he and those in the Church at Ephesus were "alive." They were alive because of -- and only because of -- God's grace. That is why the Catechism of the Catholic Church says what it does, for example, here, here, here and here.

Grace is what we call God's undeserved and unmerited mercy toward us. As St. Paul wrote to his disciple, Titus:

[God] saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior (Titus 3:5-6).

And as St. Augustine would later write: It is not that we keep [God's] commandments first, and then He loves us; but that He loves us, and then we keep His commandments. This is that grace which is revealed to the humble, but hidden from the proud.

St. Paul's discussion of God's grace flows through the next few verses and culminates in his addendum in verse 8 and 9 to this parenthetical text in verse 4. We'll look more closely at that later.

Questions for Reflection:

1. Read this text from St. Paul's letter to the Colossians. What does this passage mean to you in view of today's study about grace?

2. Former slave trader, John Newton, wrote the words to a hymn you might recognize: Amazing grace, how sweet the sound, that saved a wretch like me! I once was lost, but now am found. Was blind but now I see.

Have you ever considered yourself "a wretch" and "lost"? If so, reflect on the many times God's undeserved kindness and mercy flowed over your life, and sustained you even to this moment.

3. Re-read the the Catechism (para 2009): What does the last clause of this section mean to you: "Grace has gone before us . . . Our merits are God's gifts"?

Ephesians 2:4b

But God, who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved) . . . (Ephesians 2:4)

In the last lesson we looked at the riches of God’s mercy. Let’s look now at the reason for God’s mercy – “Because of the great love He had for us” -- even as we were shaking our fists in His face.

For some, it is easy to nod in assent to the idea that “God loves me.” Life is good. Serious problems, illnesses and setbacks rarely knock on their front door. They have friends, family, a good income, and a comfortable life.

But what of those for whom the story of Job is a mirror of their own existence? What of those who wake up each morning in chronic pain, or with unrelenting memories of a devastating divorce, or who grieve over a child or spouse who is slowly dying with terminal illness?

For many of them, it is not so easy to nod in agreement when they read of “the great love He had for us.”

At one time I gave glib answers to people who asked, “Where is God’s love in my situation?” I gave glib answers because I was young and, in retrospect, insensitive to the things life can throw at us.

I now know better. And so I respond more along the lines of, “I don’t know where you can see His love in your situation. I only know it is there because He says it is.”

“And God never lies.”

St. Therese of Lisieux is one of my favorite Saints of the Church. She died a painful, slow and suffocating death from tuberculosis when she was 24. Yet, her confidence in God’s love led her to write something all Christians would do well to assimilate into their lives:

"Everything is a grace, everything is the direct effect of our father's love — difficulties, contradictions, humiliations, all the soul's miseries, her burdens, her needs — everything, because through them, she learns humility, realizes her weakness — Everything is a grace because everything is God's gift. Whatever be the character of life or its unexpected events — to the heart that loves, all is well."

Sometimes, during my daily meditation with the Lord, I close my eyes and imagine myself sitting at the foot of Calvary’s cross. Jesus hangs above me, and I lean back on the beam planted in the ground. I usually sit in silence, listening to Him breathe. I don’t speak because I know all He wants is to have someone stay with Him as He dies.

But every now and then I turn my head until I see His nailed feet. They are at eye level as I sit. Blood, where it has not already clotted, still oozes from the wound. And I glance up at Him. He looks terrible. Bruised. Swollen from the beatings. Blood caked around His eyes and cheeks from the crown of thorns.

When the thought passes across my mind, How do You love me? that scene in my imagination answers the question.

It's an image that can answer everyone’s question.

Divorce. Tragedy. Pain. Loneliness. Death. Jesus suffered so we would not have to. He died so we can live. He loved – and loves – so we can have a supernaturally based peace that confounds even hell itself.

But I have learned we must choose to love God – to choose to love Him despite the despair that hangs over us.

I quoted Fr. Pedro Arrupe at the beginning of our study in Ephesians. This is a good place to quote him again:

What you are in love, with what seizes your imagination, will affect everything. It will decide what will get you out of bed in the morning, what you'll do with your evenings, how you spend your weekends, what you read, who you know, what breaks your heart, what amazes you with joy and gratitude. Fall in love [with God]. Stay in love, and it will decide everything.

How does one fall in love with God?

Persistent prayer, reading and studying Scripture, receiving the Sacraments with integrity each plays an important role. But all those things are, in my view, valueless without the grace of God to draw us to Himself.

In Solomon's Song of Songs, the Bride says to her Groom, "Draw me after you and let us run together!” Through His prophet, Jeremiah, God said, "I have loved you with an everlasting love; Therefore I have drawn you with lovingkindness." Centuries later, the Lord Jesus reiterated, “No one can come to Me unless the Father draw him.”

Neither you nor I will get through life without heartache. Nonetheless, the Lord said He came to give us an abundant life. And that is why St. Therese of Lisieux and Fr. Arrupe had it right, because abundant life is rooted in our recognition that everything is a grace because everything is the direct result of our Father’s great love for us. And, as Fr. Arrupe wrote, our love for Him will affect everything we do, and it will affect how we respond to things that happen to us.

Questions for Reflection:

1. St. Francis de Sales wrote, "In the royal galley of Divine Love, there is no galley slave: all rowers are volunteers." How do you understand this statement in light of some of the things you read in this study?

2. St. Margaret Mary Alacoque wrote, What a weakness it is to love Jesus Christ only when He caresses us, and to be cold [when] he afflicts us. This is not true love. Those who love thus, love themselves too much to love God with all their heart.

Do you see yourself in her statement? If so, what will you do to correct yourself?

Ephesians 2:4a

But God, who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved) . . .
(Ephesians 2:4)

In the first verses of this chapter, the apostle paints a grim picture of humanity without Christ. We are dead – necrotic – in our sins (verse 1). We are obedient (whether knowingly or unknowingly) to the devil and disobedient to God (verse 2). We are “children of wrath” (verse 3).

And then St. Paul brings us to the great "But" in verse 4: But God, who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved) . . . .

Over the next few lessons we will look at several wonderful points in this verse.

First, God is rich in mercy. As the word is used in this passage, mercy is what we get when we don’t get what we deserve.

Dr. Marcellino D’Ambrosio (The Crossroads Initiative) writes:

The first members of the human race had renounced their freedom and dignity as sons and daughters of God and had fallen into bondage to a tyrannical master. Suffering and death were the fruit of this slavery. The price to redeem themselves from this miserable situation was beyond their means. So in bondage they stayed, forging heavier chains for themselves with every passing generation.

Until, that is, the God of Justice manifested Himself as the Father of Mercy. Justice renders to each their due and calls each to assume responsibility for themselves. Mercy goes beyond the issues of who is responsible. Mercy is simply love’s response to suffering. So the Father of Mercy, to relieve our suffering, sent his Eternal Son to be made flesh by the power of the Holy Spirit. God the Son, by nature incapable of suffering, became vulnerable for us. He bound the strong man who had tyrannized the human race and paid the debt that the human race hadn’t been able to cover. His rescue mission succeeded at the cost of his life.

Although God’s justice requires judgment for our sins, God’s mercy grants us complete pardon instead. Christ, by His death, redeemed us -- purchased our pardon -- with His own blood.

The next thing we should consider is the method by which God grants us His mercy, which is His grace -- undeserved favor toward us. After all, we were "dead" in our sins. Necrotic. There was as much we could do about our condition as a corpse can do about its condition. We were completely helpless and hopeless. We need(ed) supernatural intervention. And so God intervened on our behalf, not on the basis of our goodness, but only and exclusively on the basis of His goodness.

Mercy and Grace mingled on Calvary and flowed from Christ's wounds to you and me.

Questions for Reflection:

1. Read Romans 2:4. How might frequent meditation on Christ’s suffering and death focus our minds on the kindness of God, and thereby lead us to deeper repentance?



2. Read this passage in Hebrews. What does it mean to you to “draw near with confidence to the Throne of Grace”? How might your confidence in God’s mercy increase through your own acts of mercy toward others? (consider 2 Cor 1:3-4 and Matthew 6:12 in your response).

Ephesians 2:3,4a

All of us once lived among them in the desires of our flesh, following the wishes of the flesh and the impulses, and we were by nature children of wrath, like the rest. But God, who is rich in mercy, because of the great love he had for us . . . . (Ephesians 2:3, 4)

Many Christians I meet don’t like the idea of a wrathful God. Wrath sounds too much like the Old Testament deity – the one who went around smiting nations with judgment for their sins.

The New Testament deity, they say, is much nicer.

The idea that the Old and New Testament gods are different is not a new concept. As early as the 2nd century, an apostate Catholic bishop, Marcion, taught the same thing. He went so far as to reject the entire Old Testament, and portions of the New in which God seemed more angry than Marcion thought necessary. After all, the New Testament God is a god of love. There is no room for an angry, wrathful God in the new era.

Eventually, Church leaders declared Marcion a heretic and excommunicated him for persisting in teaching his false doctrine. But, his ideas live on – if not openly, then in principle.

The idea that the Old Testament God is different from the New Testament God confuses me. It is very difficult to read the New Testament and not recognize God’s absolute and unequivocal wrath against sin and those who practice it. Golgotha’s hill comes immediately to mind. It was there that the Father sent His only Son to hang brutalized, bleeding, with his skin flayed open by the Roman whip – all because He bore the Father’s wrath against our sin. And so, St. Paul tells us, “[God] made [Jesus] who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Christ (2 Corinthians 5:21).

And what was it Isaiah prophesied 700 years earlier? But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, and by His scourging we are healed . . . But the Lord was pleased to crush Him, putting Him to grief . . . (Isaiah 53. Bold type is my emphasis).

And then there are these warnings from the Lord Jesus Himself, for example, here, here and here. The Holy Spirit added yet more warnings, here, here, here and here. And can we forget about the Book of Revelation? Nearly the entire book is devoted to illustrating the certainty of God’s wrath against those who remain unrepentant and who reject Messiah’s sacrifice for them. For example, see here, here, and here. That is why the Church also warns the unrepentant, for example, here, here, here and here.

The God of the Old Testament is the same God of the New. “For I, the Lord, do not change” (Malachi 3:6). “Jesus Christ is the same yesterday, today and forever” (Hebrews 13:8).

Yes, God is a God of love and mercy and compassion. That is what Golgotha is all about. But God is also a God of wrath against sin and those who commit sin. That is what Golgotha is all about.

And it is our recognition of God’s wrath that makes St. Paul’s next words so weighty with promise: But God, who is rich in mercy, because of the great love he had for us . . . .

We’ll look next time at that important clause which begins with, “But God . . . ."

Questions for Reflection:

1. Does the idea of God's wrath make you feel uncomfortable? Why, or why not?

2. Does the idea of God's mercy toward those who live for Christ bring you comfort? Why, or why not?

Ephesians 2:3 (part one)

All of us once lived among them in the desires of our flesh, following the wishes of the flesh and the impulses, and we were by nature children of wrath, like the rest (Ephesians 2:3).

From our vantage point, we understand why Paul included himself in the “All of us.” The one-time Pharisee made it his personal mission to destroy the fledgling Church. He dragged disciples from homes, killing some, imprisoning others. However, what is often overlooked about the Pharisee Paul is that he became a saint.

That’s an important point, because what God did with Paul, He wants to also do with you and me.

What was it that God did with Paul? First, He captured Paul’s attention. I don’t think God preferred to do it the way He did – knock him to the ground and blind him for three days. I like to think God would have rather come to the Pharisee gently in the night, revealed Himself to Paul, and sent the new apostle on his way. But I believe God knew Paul would more likely pay attention to -- shall we say -- the direct approach.

What does that point have to do with us? It should behoove us, then, to listen when God calls us gently in the night – lest He exercise His other options.

Second, God forgave Paul’s murderous sins.

I made that a stand-alone paragraph because I don’t want us to miss that. Even for murder (remember St. Stephen in Acts 7 and 8:1?), God is willing to forgive the penitent – to cast such sins as far from us as east is from west (Psalm 103:12). And the application for us, then, should be clear – regardless of what we have done or how often we’ve done it – God is willing to forgive the penitent (1 John 1:9).

Third, God brought someone to Paul to teach him the gospel of Christ (Acts 9). But the important thing here is Paul had to be teachable. Remember, Paul was very knowledgeable of his Jewish faith -- far more than most of his colleagues. (Phil 3:4-7 and Galatians 1). Therefore, Paul had to be humble enough to accept the words of a non-Pharisee (Ananias) who brought him the gospel message.

The application for us? No matter who we are, what our age, rank or position in the Church, we must be teachable. Jesus said even children could lead us to a closer relationship with God (Matthew 21:16). On the other hand, pride will often blind us to Truth Himself in our midst.

And finally, God sent Paul to others. And that application should also be clear for us. God wishes to use us – you and me – to tell others of His love, mercy, and offer of forgiveness in Christ. That’s one reason St. Paul wrote this to the Romans (10:14-17). But if God is going to use us, we must be prepared for service by exercising things we have covered several times in this study already: living a holy life, studying God’s word, being a person of prayer, participating faithfully in the Sacraments.

That’s what God did with the murderous Pharisee who became the foremost apostle of Jesus Christ. Think of what God can do with any of us who pay attention to Him, repent, are teachable about the Gospel, and are willing to tell others the wonderful news of Jesus.

Questions for Reflection:

1. St. John Cassian wrote: No structure of virtue can possibly be raised in our soul unless, first, the foundations of true humility are laid in our heart.

Are you teachable? Do you think so highly of your works of mercy, or your knowledge, that you cannot hear God speak through the mouths of others?

2. Are you engaged in activities that prepare you tell others of Jesus? (Remember the 3 Ss – Sacraments, Scripture and Supplication (prayer). If not, will you begin? If so, shall you persevere?

Ephesians 2:1-2 (part four)

You were dead in your transgressions and sins in which you once lived following the age of this world, following the ruler of the power of the air, the spirit that is now at work in the disobedient. (Ephesians 2:1-2)

In part three of this lesson on spiritual armor we looked at the Christian soldier’s belt, breastplate, shoes and shield. Today we will look at the last two parts of our armor St. Paul spoke of – the sword and prayer: And take the sword of the spirit, which is the word of God. With all prayer and petition pray at all times in the Spirit . . . (Ephesians 6:17,18)

St. Jerome warned, “Ignorance of Scripture is ignorance of Christ.” To that, I add, "To be ignorant of Scripture is also to be ignorant of Satan’s tactics and how to defeat his assault against us and those we love.”

And that is a very serious danger.

The Church teaches much about the Word of God. For example, see here, here and here. Furthermore, the writer to the Hebrews tells us, “The word of God is living and active and sharper than any two-edged sword.” The Lord Jesus said to Satan, during the Temptation in the wilderness, “Man does not live on bread alone, but by every word that proceeds out of the mouth of God” (Matthew 4); And St. John tells us that it is through the word of God we “overcome the evil one” (1 John 2:13-14).

In fact, the Roman soldier’s sword was the only offensive weapon in his arsenal. And it (along with Christian prayer) is our offensive weapon as well. King Solomon wrote: If the axe is dull and he does not sharpen its edge, then he must exert more strength (Ecclesiastes 10:10). Which means to me, if we do not have a well-honed sword we will have to work harder at both defense and offense.

So, how does one sharpen his or her sword? Scripture gives us abundant advice. “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it (Joshua 1:8). Or here in the Psalms. Or St. Peter, or St. Paul.

Did you know if you read only two chapters of the Old Testament each morning (about 10 minutes) and two chapters of the New Testament each evening (about 10 minutes) you will read the entire Old Testament in a bit more than 13 months, and the New Testament three times in a year? That means for the person who makes a habit of honing his or her sword, in five years he or she will have read the Old Testament nearly five times and the New fifteen times. That’s a lot of sharpening.

And finally (if there really can be a final word about our armor and the battle), prayer is an absolutely essential element in our warfare.

Of prayer, the Church has much to say on the subject. Here are only a few paragraphs: here, here, here, here and here. St. Francis Xavier Cabrini wrote: We must pray without tiring, for the salvation of mankind does not depend on material success; nor on sciences that cloud the intellect. Neither does it depend on arms and human industries, but on Jesus alone.

St. Ephraem wrote, Virtues are formed by prayer. Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven.

In a Dan Rather interview with Mother Teresa, Mr. Rather asked her what she says to God when she prays.

"I don't say anything," Mother Teresa said. "I just listen."
Mr. Rather then asked what God says to her.
"He doesn't say anything," she responded. "He just listens."

In his book, Time for God, Fr. Jacques Philippe writes, “No one ever starved to death because he didn’t have enough time to eat.” Yet, many a Catholic is spiritually anemic and weak for the battle because they think they don’t have time to pray.

It's an old adage, but quite true: We have time for the things we consider important. Satan fears a strengthened Christian adversary, so he willl convince us to leave our spiritual armor hanging in the closet, and to avoid things that will make us more formidable foes -- things like faithful participation in the Sacraments, Scripture study and prayer.

We know what we should do. St. Jerome, pray for us that our God will help us to do it with persistence.

Questions for Reflection:

1. Can you find 10 minutes in the morning and 10 in the evening for Bible reading? Can you find an additional 15 minutes a day for prayer? You might have to sacrifice something else to make the time. What will it be?

2. Is there a Bible study activity going on at your parish? If so, can you find time to join it? If there isn't one, perhaps your pastor, deacon (or another member of the parish designated by your pastor) would begin one if asked.

Ephesians 2:1-2 (part three)

You were dead in your transgressions and sins in which you once lived, following the age of this world, following the ruler of the power of the air, the spirit that is now at work in the disobedient (Ephesians 2:1-2).

Last time we took a brief look at our supernatural enemy – Satan -- and some strategies he uses to imprison us and (if possible) drag us with him to an eternal hell. We also saw how God has not left us defenseless. This lesson (and the one or two that follow) will review those defenses – defenses that can be summed up in St. Paul's words to the Christians at Ephesus in Ephesians 6. It will be helpful if you review that section before moving on with this lesson.

Now let’s look at each piece of the armor in turn.

First in the Christian's armor are the "loins girded with [the belt of] truth." The Roman soldier’s belt kept his chain armor – and everything else attached to the belt -- in place. Without the belt, the soldier’s armor would flap around during the battle and expose him to the enemy. Likewise, Jesus said of Himself, "I am the way, the truth and the life” (St. John 14:6). And St. Paul tells us the Church is the “pillar and foundation of the truth” (1 Timothy 3:15). Without our "belt of truth" tied properly around us, we expose ourselves to the deadly, “flaming missiles of the evil one” (Eph 6:16). That exposure will render us susceptible to great -- and possibly mortal -- injury through false teachings and heresies.

Next, is the breastplate of righteousness. Scripture declares Jesus has "become to us wisdom from God, and righteousness and sanctification, and redemption" (1 Corinthians 1:30). And as the Catechism reminds us, our righteousness is rooted squarely and solely in Christ’s work on Calvary, effected to us by faith, baptism, conversion and the Sacraments, especially of baptism, the Eucharist and of Penance. For example, see here, here, here and here. Just as one would not dare enter a battle without his breastplate, so the Christian ought never be without the protection of Christ’s righteousness.

Next, we find the feet "shod with the preparation of the gospel." Roman soldiers’ shoes were designed to provide not only a good grip on the soil so the soldier wouldn’t slip during hand-to-hand combat, but also be comfortable and sturdy enough for long marches. Likewise, the Christian's armor includes a firm and sturdy foundation for the life-long journey as we engage in one spiritual battle after another. What is that foundation? The Church teaches our foundation rests on three primary principles – the Sacraments, the Scriptures and Supplication (prayer). I call them the Three Ss. (We looked at them a few lessons ago).

Then there is the “shield of faith which will extinguish all the flaming missile of the evil one.”
The Roman shield was rectangular and about as tall as the soldier. He could use it while wielding his sword or he could crouch behind it to protect himself from arrows and spears. Also, before a battle, soldiers soaked their shields in water, which aided in extinguishing any flaming arrows shot at them by the enemy.

And what is the Christian’s shield of faith? Scripture brims with promises that ought to be sufficient shielding against Satan's lies, even for the most faint-hearted among us. For starters: God will never leave us or forsake us; Jesus' death redeemed us (notice, this is past tense -- it is already accomplished) from the power of Satan; we always receive forgiveness when we make good confessions; our heavenly Father loves us as much as He loves Jesus . And God’s word is a pure mirror which, as St. Paul wrote to Timothy -- and St. Peter wrote to the Church -- is vital for our spiritual strength and safety.

These pieces of armor are a lot to consider for now, so next time we will look at the last few critically important pieces. Until then, consider the following questions.

Questions for Reflection:

1. Verse 12 of Ephesians 6 reminds us: For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.

You and I do not have a choice about joining this battle. It has already come to us. And it is already wounding and killing people all around us. But we do have a choice how we will prepare for the fight. What is your plan? (Remember, ignoring the battle is still a plan).

2. The Sacrament of Confession is a key to our righteousness before God. Confession, of course, implies a decision to not only repent of that sin but also to avoid situations and circumstances that tempt you to commit that sin in the future. Identify one sin that easily trips you up. Now, what will you do about it?

Ephesians 2:1-2 (part 2)

You were dead in your transgressions and sins in which you once lived following the age of this world, following the ruler of the power of the air, the spirit that is now at work in the disobedient (Ephesians 2:1-2).

According to a 2004 research conducted by the George Barna group, only 17 percent of Catholics, 18 percent Methodists, 20 percent Episcopalians, 21 percent Lutherans, and 22 percent of Presbyterians believe Satan is real.

Another way to say the same thing is, 83% of Catholics, 82% of Methodists, 80% Episcopalians, 79% Lutherans and 78% of Presbyterians do not believe Satan is a living, active being.

It seems CS Lewis was prophetic. In his Screwtape Letters, Lewis writes: There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They [demons] themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.

Another of Satan’s tactics is to convince humanity that he is little more than a buffoon, a fool who trips more over his own feet than he causes others to fall. Surely you have seen his cartoonish caricature with horns and tail, wearing a red suit and carrying a pitchfork. William Congreve, a 17th century playwright had this unwise thing to say: If I were a painter, I would draw the Devil like an idiot, a driveller with a bib and bells.

Look again at those numbers from Barna. When we consider how often Scripture speaks of Satan as a living being (I mean, after all, Jesus Himself spoke with the devil face to face during the Wilderness Temptation!), those statistics are very troubling.

Scripture pictures the Devil quite differently than he is believed to be. Jesus called him the "father of lies," a "murderer" and a wolf that scatters God's sheep (John 8:44, 10:12). St. Paul called him and "angel of light" and his ministers "false apostles, deceitful workers" who disguise themselves as disciples of Christ (2 Corinthians 11:13-15). St. John warned that the “whole world lies in the power of the evil one” (1 John 5:19).

The Catechism of the Catholic Church also devotes a number of paragraphs to the Devil. We find a few of those here, here, here and here. And yet, despite such frequent references to Satan and his demons in Scripture and Church teaching, it is clear the Devil has convinced large swaths of people who should know better (i.e. Christians) of his non-existence. And this has proven for him to be a very effective (and deadly) ploy, for if one does not believe Satan exists, there is no reason to guard against him.

St. Paul warned his readers in Ephesus against knowingly – or unknowingly – following the ruler of the power of the air, the spirit that is now at work in the disobedient. And St. Peter cautioned, Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour (1 Peter 5:8). And we should consider ourselves in great danger if we reject the teaching of Scripture and the Church, for in rejecting that teaching, we strip ourselves of any hope of defending against Satan.

What is our defense? God has provided us a defense that is more than sufficient for the task. St. Paul wrote, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Corinthians 10:3-4).

God has not left us without supernatural resources to battle our supernatural enemy. Next time we will look briefly at both the strategy – and the battle armor -- God has given us for our protection, and for the defeat of Satan’s influence in our lives.

Questions for Reflection:

1. Do you believe in a living being called Satan? If not, why not? If yes, why?

2. St. Paul said in 2 Corinthians 10 (see above) that our weapons are not fleshly, but divinely powerful. Though we will talk of those weapons next week, what do you think those weapons are? More importantly, how do you use those weapons in your daily life?

Ephesians 2:1

You were dead in your transgressions and sins . . . . (Ephesians 2:1)

The Greek word St. Paul used for "dead" is νεκρός (nekros). From it, we get the word "necrotic," which means -- dead, as in "without life." In the New Testament, the word also refers to those who are spiritually dead, and unable to recognize God because they have given themselves over to sin. As St. Paul wrote in another epistle, "The wages of sin is death." Or as the Church teaches in #981 of the Catechism: [The Church] has received the keys of the Kingdom of heaven so that, in her, sins may be forgiven through Christ's blood and the Holy Spirit's action. In this Church, the soul dead through sin comes back to life in order to live with Christ, whose grace has saved us. (my emphasis)

If the text in Ephesians 2 stopped here, all of us would be left without hope. But Paul's argument continues to what is my favorite verse in this chapter -- verse 4. We'll talk more about that later. For now, though, let's reflect on what it means to be dead to God.

As in physical death, there is nothing a corpse can do to save itself. Poke it with a knife, and it feels nothing. Warn it of danger, and it can never respond. Likewise, from a spiritual perspective, before the Holy Spirit "quickened" us, you and I were dead to God. As St. Thomas Aquinas writes in his Summa Theoligica (volume 5): "Sin is the spiritual death of the soul."

In other words, we could do nothing to save ourselves. Our hearts were callous toward God, seared over as with a hot branding iron. Which is why the Apostle's message of God's mercy is so powerful: But God, being rich in mercy . . . made us alive in Christ (verse 4).

St. Paul, Old Testament scholar as he was, understood the concept of spiritual death from the Prophets. For example, in this passage from Isaiah (Isaiah 59:1-2), God tells Israel He does not hear their prayers because their sins have separated them from Him. In Ezekiel (Ezekiel 37:1-14), God gives us a picture of His mercy as he takes dry bones and give them new life.

It's critical to our spiritual maturity to recognize our former "deadness" to God, because our new life in Christ is not about us, our goodness, or anything inherent in us. Nothing we did or could do could bring us new life.

It was all about Jesus -- as it always has been and always will be.

That is why, for example, the prayer to God in the Chaplet of Divine Mercy is so beautiful -- "For the sake of His sorrowful passion, have mercy on us and on the whole world." For only by God's mercy can anyone be made alive to Christ. As the Lord Jesus said, only by God's mercy can anyone come to salvation -- our family, friends -- the whole world.

Questions for Reflection:

1. What does this passage from St. Paul's letter to the Romans add to your understanding of the text we have been looking at in Ephesians 2:1?

2. We will look at these verses later, but for now, how do these texts add further to your understanding of Ephesians 2:1?

3. As we have seen in earlier studies in Ephesians, we are made children of God at our baptism. How then do you understand Ephesians 2:1 and the rest of this study in light of our baptism into Christ?

Ephesians 1:22-23 part three

And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all (Ephesians 1:22-23).

Last time we looked briefly at the differences in how evangelical Protestants and Roman Catholics understand the Church. This lesson will present an overview of the differences between both groups in their understanding of the Scriptures, the Pope, and Mary. At the outset, I want to stress this is an overview.

The Catholic Church, teaches the Bible is the fully inspired Word of God (for example, see here, here, here and here). (Catholic Bibles contain several additional books, sometimes called Deuterocanonical, or Apocryphal. These books include 1 & 2 Maccabbees, Wisdom, Baruch, Judith, Sirach and Tobit. It is beyond the scope of this lesson to discuss the reason Catholic Bibles include these books, and Protestant and Jewish Bibles do not).

Evangelical Protestants also believe the Bible is the fully inspired Word of God. The difference in the theologies of each group, however, is related to the interpretation of God's word.

As we saw last time, Catholics interpret Matthew 16:16-19 as the origin of God-inspired Church hierarchy and leadership. Indeed, St. Paul argues in his first letter to Timothy that the Church is the "pillar and support of truth." Further, we can see the unfolding of this understanding of Church hierarchy and leadership in the Jerusalem Council (Acts 15) and in St. Paul's address to the leaders in the church at Ephesus in Acts 20. In the Acts 15 example, the apostles make a binding decision regarding orthodox faith. In Acts 20, Paul warns the church that "from among" themselves, wolves will come and scatter the sheep -- thus implying the need for apostolic Church leadership. And there are many other examples one could cite in support of church authority.

In fact, a cursory study of the early heresies that attacked the Church (e.g. gnosticism, Arianism, Docetism, Nestorianism, and Marcionism), will show that if it were not for the Church leadership in those early centuries in Rome (and Constantinople), orthodox Christian faith would look quite different today.

Evangelical Protestants, on the other hand, believe basically that the Holy Spirit guides His people "into all truth," and therefore, by diligent systematic study of the Scriptures, one can know God's truth for himself or herself. As a consequence, Protestants are generally skeptical of a central authority deciding what is "true" doctrine.

Which brings us to the reason for the fundamental difference in Catholic and Protestant view of the Sacred Tradition. While Catholics believe the Word of God is fully inspired and is "profitable for doctrine . . . .") Catholics also believe Christ (through the Holy Spirit) gave to the Church (again, see 1 Timothy 3:15) the sacred right to correctly and authoritatively interpret Scripture -- much like the Apostles did here and here, for example.

Doctrines specific to Catholic faith are based on Sacred Tradition originating from Church councils and early Church Fathers. Those councils and Fathers interpreted Scripture to demonstrate Catholic truths such as Mary's immaculate conception (meaning, she was born without the taint of original sin), her perpetual virginity and her Assumption into heaven. The same can be said for Catholic doctrines such as Indulgences, Purgatory and the Seven Sacraments.

Evangelical Protestants, on the other hand, rely only on Scripture (called by some, sola scriptura), and while they may look to early Church Fathers for an historical understanding and commentary on any given text, the Fathers do not pull any greater weight on the interpretation of Scripture than more recent commentators such as Luther, Wesley, Calvin, Matthew Henry or C. I. Scofield.

As I said at the beginning, this lesson is nothing more than a very broad overview of the reasons why evangelical Protestants and Catholics look at the Church through different colored glasses.

Nor is it my intent to elevate one view over the other (although I certainly believe the Catholic view to be the correct one).

It is my intent, however, to help each group understand a little about the other, because understanding is the first step toward dialogue. And dialogue is a first step toward Christian unity.

Next time we will continue our study in Ephesians with chapter 2 and verse 1.

Questions for Reflection:

1. Compare this passage in 2 Timothy with that of St. Jerome,"Ignorance of Scripture is ignorance of Christ." What do you think St. Paul meant when he wrote, "Be diligent to present ourself . . . .?

2. Read this Psalm. What might you do to work with the Holy Spirit toward unity of the Church?