From: Acts 11:21b-26; 13:1-3
The Beginning of the Church in Antioch (Continuation)
[21b] A great number that believed turned to the Lord. [22] News of this came to
the ears of the Church in Jerusalem, and they sent Barnabas to Antioch. [23]
When he came and saw the grace of God, he was glad; and he exhorted them
all to remain faithful to the Lord with steadfast purpose; [24] for he was a good
man, full of the Holy Spirit and of faith. And a large company was added to the
Lord. [25] So Barnabas went to Tarsus to look for Saul; [26] and when he had
found him, he brought him to Antioch. For a whole year they met with the Church,
and taught a large company of people and in Antioch the disciples were for the
first time called Christians.
The Mission of Barnabas and Paul
[1] Now in the Church at Antioch there were prophets and teachers, Barnabas,
Symeon who was called Niger, Lucius of Cyrene, Manaen, a member of the court
of Herod the Tetrarch, and Saul. [2] While they were worshipping the Lord and
fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to
which I have called them.” [3] Then after fasting and praying they laid their hands
on them and sent them off.
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Commentary:
19-30. This account links up with Acts 8:1-4, which describes the flight of Chris-
tians from Jerusalem due to the first persecution following on the martyrdom of
St. Stephen. We are now told about the spread of the Gospel to Antioch on the
Orontes, the capital of the Roman province of Syria. Antioch was the first major
city of the ancient world where the word of Jesus Christ was preached. It was
the third city of the empire, after Rome and Alexandria, with a population of a-
bout half a million and a sizeable Jewish colony, and was a very important cul-
tural, economic and religious center.
In Antioch the Gospel is proclaimed not only to Jews and proselytes. These Hel-
lenist Jews from Jerusalem preached the Gospel to all and sundry as part of their
ordinary everyday activity. St. Luke does not give us any names: the preachers
are ordinary Christians. “Notice”, says Chrysostom, “that it is grace which does
everything. And also reflect on the fact that this work is begun by unknown wor-
kers and only when it begins to prosper do the Apostles send Barnabas” (”Hom.
on Acts”, 25).
The Christian mission at Antioch played a key part in the spread of Christianity.
Evangelization of non-Jews becomes the norm; it is not just something which
happens in a few isolated cases. Nor is it limited to “God-fearers”; it extends to
all the Gentiles. The center of gravity of the Christian Church begins to move
from Jerusalem to Antioch, which will become the springboard for the evangeli-
zation of the pagan world.
22-26. The community at Jerusalem, where the Apostles were based, felt res-
ponsible for everything that happened in the Christian mission-field. This was
why they sent Barnabas to oversee developments in Antioch. Barnabas was a
man whom the Apostles trusted, noted for his virtue (he was mentioned in Acts
4:36).
No doubt it was because of all the work opening before the preacher of the Gos-
pel that Barnabas sought out Paul, who had returned to Tarsus after his conver-
sion and his visit to Jerusalem (9:30). Barnabas probably knew that the future A-
postle was the very man he needed to join him in the work of evangelization a-
bout to be undertaken by the Antiochene Church. Barnabas’ sense of responsibi-
lity and his zeal to find laborers for the Lord’s harvest (cf. Matthew 9:38) lead to
the first of the great missionary journeys, in which Paul’s vocation find full scope.
26. We do not exactly know who first began to describe the disciples as “Chris-
tians”. In any event the fact that they were given a name shows that everyone re-
cognized them as an identifiable group. The name also suggests that the term
“Christos” — Messiah, Anointed — is no longer regarded simply as a messianic
title but also as a proper name.
Some Fathers of the Church see this name as further indication that people do
not become disciples of the Lord through human causes. “Although the holy
Apostles were our teachers and have given us the Gospel of the Savior, it is not
from them that we have taken our name: we are “Christians” through Christ and
it is for Him that we are called in this way” (St. Athanasius, “Oratio I Contra
Arianos”, 2).
1. From this point onwards Luke’s account centers on the Church of Antioch.
This was a flourishing community, with members drawn from all sectors of so-
ciety. In some respects its organization structure was like that of the Jerusalem
Church; in others, not. It clearly had ordained ministers who were responsible
for its government, who preached and administered the Sacraments; along these
we find prophets (cf. 11:28) and teachers, specially trained members of the com-
munity.
In the early Church “teachers” were disciples well versed in Sacred Scripture
who were given charge of catechesis. They instructed the catechumens and
other Christians in the basic teaching of the Gospel as passed on by the Apos-
tles, and some of them had a capacity for acquiring and communicating to
others an extensive and profound knowledge of the faith.
Teachers do not necessarily have to be priests or preachers. Preaching was
usually reserved to ordained ministers; teachers had an important position in the
Church: they were responsible for on-going doctrinal and moral education and
were expected faithfully to hand on the same teaching as they themselves had
received. A virtuous life and due learning would have protected them against any
temptation to invent new teachings or go in for mere speculation not based on
the Gospel (cf. 1 Timothy 4:7; 6:20; Titus 2:1).
The “Letter to Diognetus” describes the ideal Christian teacher: “I do not speak
of passing things nor do I go in search of new things, but, like the disciple of the
Apostles that I am, I become a teacher of peoples. I do nothing but hand on
what was given me by those who made themselves worthy disciples of the truth”
(XI, 1).
2-3. “Worship” of the Lord includes prayer, but it refers primarily to the celebra-
tion of the Blessed Eucharist, which is at the center of all Christian ritual. This
text indirectly establishes a parallel between the Mass and the sacrificial rite of
the Mosaic Law. The Eucharist provides a Christian with the nourishment he
needs, and its celebration “causes the Church of God to be built up and grow in
stature” (Vatican II, “Unitatis Redintegratio”, 15). Significantly, the Eucharist is
associated with the start of this new stage in the expansion of the Church.
Paul and Barnabas receive a missionary task directly from the Holy Spirit, and
by an external sign—the laying on of hands—the Antiochene community prays to
God to go with them and bless them. In His promotion of the spread of the Church
the Holy Spirit does not act at a distance, so to speak. Every step in the progress
of the Church in the world is rightly attributed to the initiative of the Paraclete. It is
as if God were repeatedly ratifying His salvific plans to make it perfectly plain that
He is ever-faithful to His promises. “The mission of the Church is carried out by
means of that activity through which, in obedience to Christ’s command and
moved by the grace and love of the Holy Spirit, the Church makes itself fully pre-
sent to all men and people” (Vatican II, “Ad Gentes”, 5).
The dispatch of Paul and Barnabas is inspired by the Holy Spirit, but it is also an
ecclesial act: the Church gives them this charge, specifying God’s plans and ac-
tivating the personal vocation of the two envoys.
The Lord, “who had set me apart before I was born and had called me by his
grace [sent me] in order that I might preach Him among the Gentiles” (Galatians
1:15-16), now arranges, through the Church, for this mission to begin.
Fasting and prayer are the best preparation for the spiritual enterprise on which
Paul and Barnabas are about to embark. “First, prayer; then, atonement; in the
third place, very much ‘in the third place’, action” (St. J. Escriva, “The Way”, 82).
They know very well that their mission is not man-made and that it will produce
results only with God’s help. The prayer and penance which accompany apos-
tolate are not just aimed at obtaining graces from God for others: the purpose of
this prayer and fasting is to purify hearts and lips, so that the Lord will be at their
side and ensure that none of their words “fall to the ground” (1 Samuel 3:19).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
(I think they got the wrong year here.)
From: Matthew 10:7-13
The Calling and First Mission of the Apostles (Continuation)
(Jesus said to His disciples,) [7] “And preach as you go, saying, ‘The Kingdom
of Heaven is at hand.’ [8] Heal the sick, raise the dead, cleanse lepers, cast out
demons. You received without pay, give without pay. [9] Take no gold, nor silver,
nor copper in your belts, [10] no bag for your journey, nor two tunics, nor sandals,
nor a staff; for the laborer deserves his food. [11] And whatever town or village
you enter, find out who is worthy in it, and stay with him until you depart. [12]
As you enter the house, salute it. [13] And if the house is worthy, let your peace
come upon it; but if it is not worthy, let your peace return to you.
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Commentary:
7-8. Previously, the prophets, when speaking of the messianic times, had used
imagery suited to the people’s spiritual immaturity. Now, Jesus, in sending His
Apostles to proclaim that the promised Kingdom of God is imminent, lays stress
on its spiritual dimension. The power mentioned in verse 8 are the very sign of
the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At
first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now
He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6;
40:9; 52:7; 61:1).
9. “Belts”: twin belts, stitched together leaving space where coins and other
small, heavy objects could be secreted and carried.
9-10. Jesus urges His disciples to set out on their mission without delay. They
should not be worried about material or human equipment: God will make up any
shortfall. This holy audacity in setting about God’s work is to be found throughout
the history of the Church: if Christians had bided their time, waiting until they had
the necessary material resources, many, many souls would never have received
the light of Christ. Once a Christian is clear in his mind about what God wants
him to do, he should not stay at home checking to see if he has the wherewithal
to do it. “In your apostolic undertakings you are right—it’s your duty—to consider
what means the world can offer you (2 + 2 = 4), but don’t forget—ever!—that, fortu-
nately, your calculation must include another term: God + 2 + 2...” (St. J. Escri-
va, “The Way”, 471).
However, that being said, we should not try to force God’s hand, to have Him do
something exceptional, when in fact we can meet needs by our own efforts and
work. This means that Christians should generously support those who, because
they are totally dedicated to the spiritual welfare of their brethren, have no time
left over to provide for themselves: in this connection see Jesus’ promise in Mat-
thew 10:40-42.
11-13. “Peace” was, and still is, the normal Jewish form of greeting. On the Apos-
tles’ lips it is meant to have a deeper meaning—to be a sign of God’s blessing
which Jesus’ disciples, who are His envoys, pour out on those who receive them.
The commandment our Lord gives here affects not only this specific mission; it is
a kind of prophecy which applies to all times. His messenger does not become
discouraged if His word is not well received. He knows that God’s blessing is ne-
ver ineffective (cf. Isaiah 55:11), and that every generous effort a Christian makes
will always produce fruit. The word spoken in apostolate always brings with it the
grace of conversion: “Many of those who heard the word believed; and the number
of the men came to about five thousand” (Acts 4:4; cf. 10:44; Romans 10:17).
Man should listen to this word of the Gospel and believe in it (Acts 13:48; 15:7).
If he accepts it and stays faithful to it his soul is consoled, he obtains peace
(Acts 8:39) and salvation (Acts 11:4-18). But if he rejects it, he is not free from
blame and God will judge him for shutting out the grace he was offered.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Pray a Rosary each day for our nation.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: II BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary
By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.
The Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]
