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From: Ephesians 2:19-22

Reconciliation of Jews and Gentiles in Christ (Continuation)

[19] So then you are no longer strangers and sojourners, but you are
fellow citizens with the saints and members of the household of God,
[20] built upon the foundation of the apostles and prophets, Christ
Jesus himself being the cornerstone, [21] in whom the whole structure
is joined together and grows into a holy temple in the Lord; [22] in
whom you also are built into it for a dwelling place of God in the
Spirit.

Commentary:

11-22. What is the significance of the calling of the Gentiles to the
Church? Their previous situation, separated from Christ (vv. 11-12),
has undergone radical change as a result of the Redemption Christ
achieved on the Cross: that action has, on the one hand, brought the
two peoples together (made peace between them: vv. 13-15) and, on the
other, it has reconciled them with God, whose enemy each was (vv. 16-
18). The Redemption has given rise to the Church, which St Paul here
describes as a holy temple built on the foundation
of the apostles and prophets (vv. 19-22).

19. After describing the Redemption wrought by Christ and applied in
the Church by the Holy Spirit, St Paul arrives at this conclusion: the
Gentiles are no longer strangers; they belong to Christ's Church.

In the new Israel (the Church) privileges based on race, culture or
nationality cease to apply. No baptized person, be he Jew or Greek,
slave or free man, can be regarded as an outsider or stranger in the
new people of God. All have proper citizenship papers. The Apostle
explains this by using two images: The Church is the city of saints,
and God's family or household (cf. 1 Tim 3:15). The two images are
complementary: everyone has a family, and everyone is a citizen. In
the family context, the members are united by paternal, filial and
fraternal links, and love presides; family life has a special privacy.
But as a citizen one is acting in a public capacity; public affairs and
business must be conducted in a manner that is in keeping with laws
designed to ensure that justice is respected. The Church has some of
the characteristics of a family, and some of those of a polity (cf. St
Thomas Aquinas, "Commentary on Eph, ad loc.").

The head of the Church is Christ himself, and in his Church are
assembled the children of God, who are to live as brothers and sisters,
united by love. Grace, faith, hope, charity and the action of the Holy
Spirit are invisible realities which forge the links bringing together
all the members of the Church, which is moreover something very
visible, ruled by the successor of Peter and by the other bishops (cf.
Vatican II, "Lumen Gentium", 8), and governed by laws--divine and
ecclesiastical--which are to be obeyed.

20-22. To better explain the Church, the Apostle links the image of
"the household of God" to that of God's temple and "building" (cf. 1
Cor. 3:9). Up to this he has spoken of the Church mainly as the body of
Christ (v. 16). This image and that of a building are connected: our
Lord said, "Destroy this temple and in three days I will raise it up"
(Jn 2:19), and St John goes on to explain that he was speaking "of the
temple of his body" (Jn 2:21). If the physical body of Christ is the
true temple of God because Christ is the Son of God, the Church can
also be seen as God's true temple, because it is the mystical body of
Christ.

The Church is the temple of God. "Jesus Christ is, then, the foundation
stone of the new temple of God. Rejected, discarded, left to one side,
and done to death--then as now--the Father made him and continues to
make him the firm immovable basis of the new work of building. This he
does through his glorious resurrection [...].

"The new temple, Christ's body, which is spiritual and invisible, is
constructed by each and every baptized person on the living
cornerstone, Christ, to the degree that they adhere to him and 'grow'
in him towards 'the fullness of Christ'. In this temple and by means of
it, the 'dwelling place of God in the Spirit', he is glorified, by
virtue of the 'holy priesthood' which offers spiritual sacrifices (1
Pet 2:5), and his kingdom is established in the world.

"The apex of the new temple reaches into heaven, while, on earth,
Christ, the cornerstone, sustains it by means of the foundation he
himself has chosen and laid down--'the apostles and prophets' (Eph 2:
20) and their successors, that is, in the first place, the college of
bishops and the 'rock', Peter (Mt 16: 18)" (John Paul II, "Homily at
Orcasitas, Madrid", 3 November 1981).

Christ Jesus is the stone: this indicates his strength; and he is the
cornerstone because in him the two peoples, Jews and Gentiles, are
joined together (cf. St Thomas Aquinas, "Commentary on Eph, ad loc".).
The Church is founded on this strong, stable bedrock; this cornerstone
is what gives it its solidity. St Augustine expresses his faith in the
perennial endurance of the Church in these words: "The Church will
shake if its foundation shakes, but can Christ shake? As long as Christ
does not shake, so shall the Church never weaken until the end of time"
("Enarrationes in Psalmos", 103).

Every faithful Christian, every living stone of this temple of God,
must stay fixed on the solid cornerstone of Christ by cooperating in
his or her own sanctification. The Church grows "when Christ is, after
a manner, built into the souls of men and grows in them, and when souls
also are built into Christ and grow in him; so that on this earth of
our exile a great temple is daily in course of building, in which the
divine majesty receives due and acceptable worship" (Pius XII,
"Mediator Dei", 6).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: Luke 6:12-16

The Calling of the Apostles

[12] In these days He (Jesus) went out into the hills to pray; and all
night He continued in prayer to God. [13] And when it was day, He
called His disciples, and chose from them twelve, whom He named
Apostles: [14] Simon, whom He named Peter, and Andrew, his brother, and
James and John, and Philip and Bartholomew, [15] and Matthew, and
Thomas, and James the son of Alphaeus, and Simon who was called the
Zealot, [16] and Judas the son of James, and Judas Iscariot, who became
a traitor.

Commentary:

12-13. The evangelist writes with a certain formality when describing
this important occasion on which Jesus chooses the Twelve, constituting
them as the apostolic college: "The Lord Jesus, having prayed at length
to the Father, called to Himself those whom He willed and appointed
twelve to be with Him, whom He might send to preach the Kingdom of God
(cf. Mark 2:13-19; Matthew 10:1-42). These Apostles (cf. Luke 6:13) He
constituted in the form of a college or permanent assembly, at the head
of which He placed Peter, chosen from among them (cf. John 21:15-17).
He sent them first of all to the children of Israel and then to all
peoples (cf. Romans 1:16), so that, sharing in His power, they might
make all peoples His disciples and sanctify and govern them (cf.
Matthew 28:16-20; and par.) and thus spread the Church and,
administering it under the guidance of the Lord, shepherd it all days
until the end of the world (cf. Matthew 28:20). They were fully
confirmed in this mission on the day of Pentecost (cf. Act 2:1-26)
[...]. Through their preaching the Gospel everywhere (cf. Mark 16:20),
and through its being welcomed and received under the influence of the
Holy Spirit by those who hear it, the Apostles gather together the
universal Church, which the Lord founded upon the Apostles and built
upon Blessed Peter their leader, the chief cornerstone being Christ
Jesus Himself (cf. Revelation 21:14; Matthew 16:18; Ephesians 2:20).
That divine mission, which was committed by Christ to the Apostles, is
destined to last until the end of the world (cf. Matthew 28:20), since
the Gospel, which they were charged to hand on, is, for the Church, the
principle of all its life for all time. For that very reason the
Apostles were careful to appoint successors in this hierarchically
constituted society" (Vatican II, "Lumen Gentium", 19-20).

Before establishing the apostolic college, Jesus spent the whole night
in prayer. He often made special prayer for His Church (Luke 9:18;
John 17:1ff), thereby preparing His Apostles to be its pillars (cf.
Galatians 2:9). As His Passion approaches, He will pray to the Father
for Simon Peter, the head of the Church, and solemnly tell Peter that
He has done so: "But I have prayed for you that your faith may not
fail" (Luke 22:32). Following Christ's example, the Church stipulates
that on many occasions liturgical prayer should be offered for the
pastors of the Church (the Pope, the bishops in general, and priests)
asking God to give them grace to fulfill their ministry faithfully.

Christ is continually teaching us that we need to pray always (Luke
18:1). Here He shows us by His example that we should pray with
special intensity at important moments in our lives. "`Pernoctans in
oratione Dei. He spent the whole night in prayer to God.' So St.
Luke tells of our Lord. And you? How often have you persevered like
that? Well, then...." ([Blessed] J. Escriva, "The Way", 104).

On the need for prayer and the qualities our prayer should have, see
the notes on Matthew 6:5-6; 7:7-11; 14:22-23; Mark 1:35; Luke 5:16;
11:1-4; 22:41-42.

12. Since Jesus is God, why does He pray? There were two wills in
Christ, one divine and one human (cf. "St. Pius X Catechism", 91), and
although by virtue of His divine will He was omnipotent, His human will
was not omnipotent. When we pray, what we do is make our will known to
God; therefore Christ, who is like us in all things but sin (Hebrews
4:15), also had to pray in a human way (cf. "Summa Theologiae", III, q.
21, a. 1). Reflecting on Jesus at prayer, St. Ambrose comments: "The
Lord prays not to ask things for Himself, but to intercede on my
behalf; for although the Father has put everything into the hands of
the Son, still the Son, in order to behave in accordance with His
condition as man, considers it appropriate to implore the Father for
our sake, for He is our Advocate [...]. A Master of obedience, by His
example He instructs us concerning the precepts of virtue: `We have an
advocate with the Father' (1 John 2:1)" ("Expositio Evangelii sec.
Lucam, in loc.").

14-16. Jesus chose for Apostles very ordinary people, most of them poor
and uneducated; apparently only Matthew and the brothers James and John
had social positions of any consequence. But all of them gave up
whatever they had, little or much as it was, and all of them, bar
Judas, put their faith in the Lord, overcame their shortcomings and
eventually proved faithful to grace and became saints, veritable
pillars of the Church. We should not feel uneasy when we realize that
we too are low in human qualities; what matters is being faithful to
the grace God gives us.