My Dear People,
First I would like to thank all the ones who contributed and planned for my 50th Anniversary celebration, and also all the ones who participated. May God bless you.
Paul and Barnabas came into conflict with some Jewish Christians, who wanted to enforce the Judaic Laws on the Gentile Christians. They were called Judaizers. So, Paul and Barnabas go to Jerusalem to resolve this matter. When the Council of Jerusalem made its final decision that the Gentiles were not obliged to follow Jewish practices, it was a conclusion by the Holy Spirit that in the last analysis it is God who has decided the matter. Melchior Cano of the 16th century mentions, “the same road as the apostle Paul considered to be the one best suited to solving all matters to do with the doctrine of the faith. The Gentiles might have sought satisfaction from the Council because it seemed to take from the freedom granted them by Jesus Christ, and because it imposed on the disciples certain ceremonies as necessary, when in fact they were not, since faith is the key to salvation. Nor did the Jews object by invoking the Sacred Scripture against the Council’s decision claiming the Scripture seems to support their view that circumcision is necessary for salvation. So, by respecting the Council they gave us all the criteria which should be observed in all later times—that is, to place full faith in the authority of the synods confirmed by Peter and his legitimate successors. They say, it has seemed good to the Holy Spirit and to us; thus, the Council’s decision is the decision of the Holy Spirit himself” (De locis, 5, 4).
It is the apostles and the elders, with the whole Church, who designate the people who are to publish the Council’s decree, but it is the hierarchy which formulates and promulgates it. The text contains two parts—one dogmatic and moral and the other disciplinary. The dogmatic part speaks on imposing no burden other than what is essential and therefore declares that pagan converts are free of the obligation of circumcision and of the Mosaic Law but are subject to Gospel’s perennial moral teaching on matters to do with chastity. This part is permanent: because it has to do with a necessary part of God’s salvific will it cannot change. The disciplinary part of the decree lays down rules of prudence which can change, which are temporary. It asks Christians of Gentile background to abstain—out of charity toward Jewish Christians—from what has been sacrificed to idols, from blood and from meat of animals killed by strangulation. The effect on the decree means that the disciplinary rules contained in it, although they derive from the Mosaic Law, no longer oblige by that law but rather by the authority of the Church, which has decided to apply them for the time being.
In the Gospel John, he continues the discourse that Jesus gave at the last supper about loving him and keeping his word. This is a stark contrast to that which Paul and Barnabas encounter. Jesus wants to keep his word and adds, “my Father will love him, and we will come to him and make our dwelling with him.” What does this mean? It means that the words which Jesus speaks in the Gospel are the most important that we follow. Christians in the first century who were Gentiles did not have to follow the Mosaic law. This was a great conflict that arose in the early church, and it took a long time to be settled. Jesus, in this discourse by John at the Last Supper, is like Jesus giving us his last will and testament, i.e. what is the most important way for us to act to be loved and appreciated by the Father? To keep the word of Christ. How important is it? It is so important that we must be willing to make any sacrifice and avoid any temptation in making this commitment and living it out. As Jesus said: “We will come to him and make our dwelling with him. “We” means Jesus, the Father, and the Holy Spirit. This passage is something we should ponder and reflect often.
Yours in Christ,
Fr. Vincent Clemente