Ephesians 3:8

. . . to me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ . . . Ephesians 3:8


St. Paul never got over his remorse. The guilt? Yes. But not the remorse.

You might remember how Paul (then known as Saul) ravaged the Church, watching with approval as others killed Christians. He hated the disciples so passionately he even sought permission from the religious leaders to travel to distant cities and drag followers of Christ to prison in Jerusalem.

No, St. Paul never forgot what he did to Christ. The image stayed with him as long as he lived -- for example, see here, here, here, and here. But the apostle also recognized -- and this has important application for us -- St. Paul also recognized God had washed clean his sins with the blood of the same Jesus he once persecuted.

St. Paul never forgot his sin, but neither did he ever forget God's mercy -- which is why he wrote to his protege, Timothy:

It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life (1 Timothy 1:15-16) [bolded highlight my emphasis].

And it was his recognition of God's mercy that led the apostle to write to the Ephesians of the "unfathomable riches of Christ" (3:8).

Why unfathomable?

Think of it. The absolute and utterly Holy stooped to kiss the absolute and utterly Profane with new life, a new heart, and new hope. The Almighty and All-righteous God washed Paul -- the foremost of sinners -- with the precious blood of the Lamb, and gave him a clean slate.

It was as if he had never sinned.

Seven hundred years before Saul became Paul and discovered the forgiveness of God, the Hebrew prophet Isaiah wrote about Jesus:

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. All of us like sheep have gone astray, each of us has turned to his own way; but the LORD has caused the iniquity of us all to fall on Him (Isaiah 53:5-8).

St. Paul recognized a vital spiritual truth you and I must also recognize and allow to sink deep into our hearts: Jesus covered us -- Paul, me, you, and every penitent sinner -- with His own back and took the lashes we each deserve to receive.

Unfathomable? The idea that God proves His love for us that even while we were shaking our fist in His face, Christ died for us (see here) -- that idea is, to me, unfathomable. When I remember my rebellions, perversions, blasphemies, even the murder of my child . . . that God should love a sinner such as I -- how utterly wonderful and unfathomable is love like that.

Isaac Watts wrote a remarkable hymn in the 18th century. I include some of the stanzas here because the words mean so much to me in light of the riches of Christ:

When I survey the wondrous cross
on which the Prince of Glory died;
my richest gain I count but loss,
and pour contempt on all my pride.

See, from his head, his hands, his feet,
sorrow and love flow mingled down.
Did e'er such love and sorrow meet,
or thorns compose so rich a crown.

Were the whole realm of nature mine,
that were an offering far too small;
love so amazing, so divine,
demands my soul, my life, my all.

Isn't it true? God's amazing love and grace and mercy and forgiveness -- Oh! such forgiveness -- demands our soul, our life, our all.

Questions for Reflection:

1. St. Paul was guilty of murder and horrible -- and repeated -- persecution of the Church. Yet, God forgave him of it all. Do you think God is any less willing to forgive you of your sins?

2. St. Paul, recognizing the utter majesty of God's grace and forgiveness, devoted his life to the gospel and the promotion of God's kingdom. Ought we who are forgiven be any less willing to do likewise?

3. How long has it been since you sought the comfort of our Savior in the Sacrament of Reconciliation?

Ephesians 3:1-6 part 2

A Special Note: I recently started a new job that occupies much of my time. As a result, I will not be able to post new lessons as often as I used to -- or would like to. 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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. . . When you read this you can understand my insight into the mystery of Christ, which was not made known to human beings in other generations as it has now been revealed to his holy apostles and prophets by the Spirit, that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel (Ephesians 3:1-6).

When St. Paul uses the word mystery in this context – as in something hidden, or a secret counsel of God – he does not mean to imply the Jewish nation had not been given earlier insight into God’s plan to bring the Gentile nations into His Body. Paul, Pharisee as he was, well understood Old Testament passages such as these here, here, here, and here.

But the concept of God giving uncircumcised Gentiles equal standing with Jews was hidden from them. Indeed, the New Testament apostles' teaching on the subject was a veritable sea-change in their theology.

An example of how serious was the division between the two groups is illustrated, for example, by the physical barrier that existed in the Temple area separating the Jewish inner courts from the Gentile outer court. An archaeological discovery in 1871 unearthed this inscription concerning that barrier: No man of another race is to enter within the fence and enclosure around the Temple. Whoever is caught will have only himself to thank for the death which follows.

No wonder the twelve apostles of Jesus – each Jewish and raised within that culture of separation – at first thought it unthinkable that God would make non-Jews part of the same Body as they. No wonder St. Peter needed a vision from God – three times! – before he consented to enter the house of Cornelius. No wonder the other apostles demanded Peter to explain his unorthodox actions in eating with Gentiles. And no wonder Paul almost lost his life in Jerusalem after he was accused of bringing a Gentile into the Temple.

And so, St. Paul, in dealing routinely with the prevailing culture of separation felt it necessary to drive home his point several times in this epistle (here, here and here) that yes, God loved Gentiles just as much as He loved Jews – and that Gentiles were actually “members of the same body and copartners in the promise in Jesus Christ.”

French novelist Alphonse Karr seems to have been the first to use the proverb: The more things change, the more they stay the same. Unfortunately, the proverb proves true with regard to the Church.

Many Bible scholars believe the Church, in the early decades after Christ’s resurrection, was nearly exclusively Jewish. But within 30 years a shift in the majority representation occurred, and Gentile Christians outnumbered Jewish Christians. And with the shift came another division spouting an attitude of “We Gentiles are more beloved by God than you Jews.”

Needless to say, such an arrogant attitude began to affect the unity of Christ’s Body, and St. Paul spent three chapters in his letter to the Romans (chapters 9-11) to forcefully speak against such divisiveness. Indeed, he issued a stern warning to his Gentile readers that continuing in their “holier than thou” attitude places them in jeopardy of losing their own place in God’s kingdom (see here).

Clearly, there is no place in the Church for such arrogance -- which is why, I am sure, St. John wrote this: The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes (1 John 2:9-11).

Which brings us to the 21st century. I’ve noted before in our study – and this is a good time to note it again – what the Catholic Church teaches about division – especially between Catholics and Protestants. This information is so important to the unity of Christ’s body, I include the texts here, along with the links to the site:

. . . "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame." The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism - do not occur without human sin: Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers. (Para 817)

"However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers . . . . All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church" (para 818) (bold text is my emphasis).

"Furthermore, many elements of sanctification and of truth" are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements." Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to "Catholic unity" (para 819) (bold text my emphasis).

Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church. Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn" (para 1271) (bold text my emphasis).

So how then ought we as Protestant, Orthodox and Catholic Christians live? Many months ago, in our first lesson studying Ephesians, I wrote this:

In light of the growing anti-Christian sentiment rising in many areas of America, Canada and Europe, if we do not stand together we face a very serious risk of falling separately. A house divided against itself still cannot stand, and it is prudent to remember the words of Martin Niemoller, a Lutheran pastor during the Nazi years:

"In Germany they first came for the Communists, and I didn't speak up because I wasn't a Communist. Then they came for the trade unionists, and I didn't speak up because I wasn't a trade unionist. Then they came for the Jews, and I didn't speak up because I wasn't a Jew. Then they came for the Catholics, and I didn't speak up because I was a Protestant. Then they came for me — and by that time no one was left to speak up."

Niemoller’s warning is no less dire today than it was when he first penned those words. If Christians – members of Christ’s Body, all – do not find a way to focus on what unifies us instead of what divides us, we will fail in Christ's charge to the Church to evangelize the world because we have spent our energies and resources fighting each other.

Questions for Reflection:

1. If you are a Protestant or Orthodox Christian reading this study, have you ever researched answers to your questions about Catholic theology? If not, why not?

You may have difficulty finding Protestant-friendly internet sites for information, so feel free to ask me your questions.

2. If you are a Catholic Christian reading this study, have you ever researched why Protestants and Orthodox Christians believe as they do about the Eucharist, the papacy, Confession, the Blessed Mother, and other distinctively Catholic concepts? If not, why not?

You may have difficulty finding Catholic-friendly internet sites for information, so feel free to ask me your questions.

Ephesians 3:1 (part one)

A Special Note: As I wrote in the last posted study, I recently started a new job that occupies much of my time. As a result, I will not be able to post new lessons as often as I used to -- or would like to. 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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Because of this, I, Paul, a prisoner of Christ (Jesus) for you Gentiles-- if, as I suppose, you have heard of the stewardship of God's grace that was given to me for your benefit, (namely, that) the mystery was made known to me by revelation, as I have written briefly earlier (Ephesians 3:1).

Before we look at chapter three, a word about the divisions within the books of the Bible is in order. The text itself (i.e. the words written by the various authors of the Bible) is fully inspired of God. The Catechism of the Catholic Church teaches (paragraphs 105-107):

God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit . . . . To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.

And neither should we miss this point:

The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures (my emphasis in bold).

But while the text itself is divinely inspired, the chapter and verse divisions are of human origin and put in place for human convention. The origin of the divisions has a long history, but most scholarship places the addition of chapters and verses to the 13th century A.D. You can follow these links for further study here and here .

So, when the apostle opens chapter three with the words, "Because of this . . . " we know he is referring to his remarks immediately preceding. Unfortunately, the chapter division interrupts the flow of St. Paul's argument. So, for a quick review, I include the last few verses of chapter two, and then add the first verses of three to create a more fluent flow of the apostle's thoughts:

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, 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.

Because of this, I, Paul, a prisoner of Christ Jesus for you Gentiles . . . . (Ephesians 3:1).

The Romans thought they had imprisoned Paul. But the apostle had a different perspective. He knew Whose he was, and to Whom he belonged. He knew the Romans didn't imprison him. God did -- for reasons known only to the Almighty. But as far as Paul was concerned, that he was Christ's prisoner was sufficient for him because his imprisonment had a purpose -- that the people of Ephesus might hear and understand the gospel message, and find eternal life in the process.

Somehow, St. Paul caught a glimpse of life and its true purpose. Somehow he was able to integrate the Lord Jesus' statement into his own spirit: Unless a grain of wheat falls to the earth and dies, it remains alone. But if it dies, it bears much fruit. He who loves his life loses it. He who hates his life in this world will keep it to life eternal (John 12:24-25).

St. Paul's entire life-focus was to serve his Messiah. Here is what he wrote to the Corinthians. And here to the Romans. And here to the Philippians.

So what was it that helped St. Paul catch that glimpse of life's true purpose? To say it was the grace of God that captured Paul -- grace that captures any of us -- is always a correct answer. But to satisfy ourselves with only that answer, and not reserve some responsibility for ourselves does us -- and God -- a disservice. Too often Scripture tells us to seek after God, to seek after His righteousness, to seek after heaven for those exhortations to be incidental.

Blessed Mother Teresa said: The more we empty ourselves, the more room we give God to fill us. And St. Augustine summed it very well when he discovered: Late have I loved thee, O Beauty so ancient and so new; late have I love Thee! For behold, Thou wert within me, and I outside; and I sought Thee outside and in my unloveliness fell upon those lovely things that Thou hast made . . . . I was kept from Thee by those things . . .

St. Paul "only late" discovered that to be a prisoner of the Lord Jesus Christ grants us freedom that defines freedom. No wonder he could proclaim, "I can do all things through Christ who strengthens me." No wonder he could demonstrate it again and again with his pen and with his life: 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, for whom I have suffered the loss of all things, 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.

What was it that helped Paul lay himself fully at the feet of Jesus? God's grace, yes. But the apostle took it upon himself to also seek after Christ. It seems from the evidence of Scripture that when he had opportunity to serve himself or serve his Lord, he chose the latter.

And so can we . . . so must we . . . if we are to accomplish the mission God gave each of us to bring the only effective message of hope and eternal salvation to others.

Questions for Reflection:

1. What does this passage mean to you as you reflect on our call to be evangelists for Christ?
2. Read this passage. What do you think Paul's comment here has to do with our ability to accomplish Christ's purpose on earth?

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?