Thursday

6th Week of Easter

1st Reading: Acts 18:1-8

Paul in Corinth, with Aquila and Priscilla
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[1] After this he left Athens and went to Corinth. [2] And he found a Jew named
Aquila, a native of Pontus, lately come from Italy with his wife Priscilla because
Claudius had commanded all the Jews to leave Rome. And he went to see them;
[3] and because he was of the same trade he stayed with them, and they worked,
for by trade they were tentmakers. [4] And he argued in the synagogue every
sabbath, and persuaded Jews and Greeks.

Preaching to Jews and Gentiles
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[5] When Silas and Timothy arrived from Macedonia, Paul was occupied with
preaching, testifying to the Jews that the Christ was Jesus. [6] And when they
opposed and reviled him, he shook out his garments and said to them, "Your
blood be upon your heads! I am innocent. From now on I will go to the Gentiles."
[7] And he left there and went to the house of a man named Titius Justus, a wor-
shipper of God; his house was next door to the synagogue. [8] Crispus, the ruler
of the synagogue, believed in the Lord, together with all his household; and many
of the Corinthians hearing Paul believed and were baptized.

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Commentary:

1-11. St Paul must have arrived in Corinth very discouraged by what happened in
Athens, and very short of money. Some time later he wrote: "And I was with you
in weakness and in much fear and trembling; and my speech and my message
were not in plausible words of wisdom, but in demonstration of the Spirit and
power, that your faith might not rest in the wisdom of men but in the power of
God..." (1 Cor 2:3-4). He would never forget his experience in the Areopagus be-
fore the Athenians, who "were friends of new speeches yet who paid no heed to
hem or what they said; all they wanted was to have something new to talk about"
(Chrysostom, "Hom. on Acts", 39).

Corinth was a very commercial, cosmopolitan city located on an isthmus between
two gulfs (which are now joined). Ships came to Corinth from all over the world.
Low moral standards, concentration on money-making and voluptuous worship
of Aphrodite meant that Corinth did not seem the best ground for sowing the word
of God; but the Lord can change people's hearts, especially if he has people as
obedient and zealous as Paul, Silvanus, Timothy and the early Christians in
general. The Athenians' intellectual pride proved to be a more formidable obstacle
than the Corinthians' libertarian lifestyle.

Christians should not soft-pedal if they find themselves in situations where paga-
nism and loose living seem to be the order of the day: indeed this should only
spur them on. When addressing his Father at the Last Supper Jesus prayed: "I
do not pray that thou shouldst take them out of the world, but that thou shouldst
keep them from the evil one" (Jn 17:15).

2. This married couple were probably already Christians when they arrived in
Corinth. Since they came from Rome, the indications are that there was a com-
munity of Christians in the capital from very early on. Aquila and Priscilla (the
diminutive of Prisca) proved to be of great help to Paul from the very beginning
of his work in Corinth.

Later on they both must have returned to Rome (cf. Rom 16:3); and it may well
be that apostolic considerations dictated their movements, as would be the case
with countless Christians after them. "The Christian family's faith and evangelizing
mission also possesses this Catholic missionary inspiration. The sacrament of
marriage takes up and reproposes the task of defending and spreading the faith,
a task which has its roots in Baptism and Confirmation and makes Christian
married couples and parents witnesses of Christ 'to the ends of the earth' (Acts
1:8) [...].

"Just as at the dawn of Christianity Aquila and Priscilla were presented as a mis-
sionary couple (cf. Acts 18; Rom 16:3f), so today the Church shows forth her
perennial newness and fruitfulness by the presence of Christian couples who [...]
work in missionary territories, proclaiming the Gospel and doing service to their
fellowman for the love of Jesus Christ" (John Paul II, "Familiaris Consortio", 54).

The edict of Claudius (41-54 A.D.) expelling the Jews from Rome was issued
before the year 50. It is referred to by Suetonius, the Roman historian, but the
details of the decree are not known. We do know that Claudius had protected the
Jews on a number of occasions. He gave them the right to appoint the high priest
and to have charge of the temple. Apparently, conflict between Jews and Chris-
tians in Rome led him to expel some Jews from the city, on a temporary basis,
or at least to advise them to leave.

3. St Paul earns his living and manages to combine this with all his preaching of
the Gospel. "This teaching of Christ on work," John Paul II writes, "based on the
example of his life during his years in Nazareth, finds a particularly lively echo in
the teaching of the Apostle Paul. Paul boasts of working at his trade (he was
probably a tent-maker: cf. Acts 18:3), and thanks to that work he was able even
as an Apostle to earn his own bread" ("Laborem Exercens", 26).

During this stay of a year and a half in Corinth St Paul wrote some rather severe
letters to the Thessalonians, pointing out to them the need to work: "If any one
will not work, let him not eat. [...] we command and exhort [idlers] in the Lord
Jesus Christ to do their work in quietness and to earn their own living" (2 Thess
3:10, 12). St John Chrysostom, commenting on this passage of Acts, says that
"Work is man's natural state. Idleness is against his nature. God has placed man
in this world to work, and the natural thing for the soul is to be active and not
passive" ("Hom. on Acts", 35).

Taking Christ's own example, Monsignor Escriva points out that "Work is one of
the highest human values and a way in which men contribute to the progress of
society. But even more, it is a way to holiness" ("Conversations", 24). In Jesus'
hands, "a professional occupation, similar to that carried out by millions of people
in the world, was turned into a divine task. It became a part of our redemption, a
way to salvation" ("ibid"., 55).

In fact, it is in work, in the middle of ordinary activity, that most people can and
should find Christ. God "is calling you to serve him in and from the ordinary, ma-
terial and secular activities of human life. He waits for us everyday [...] in all the
immense panorama of work" ("ibid"., 114). Man thereby finds God in the most
visible, material things, and Christians can avoid the danger of what might be
called "a double life: on one side, an interior life, a life of relation with God; and
on the other, a separate and distinct professional, social and family life, full of
small earthly realities" ("ibid".).

Like most people Paul spent part of his day working to earn his living. When en-
gaged in work he was still the Apostle of the Gentiles chosen by God, and his
very work spoke to his companions and friends. We should not think that there
was any split between his on-going personal relationship with God, and his apos-
tolic activity or his work --or that he did not work in a concentrated or exemplary
manner.

4. It is easy to imagine the hope and eagerness Paul felt when preaching the
Gospel to his fellow Jews. He knew from experience the difficulties they had about
recognizing Jesus as the Messiah and accepting the Good News. Paul feels both
joy and sorrow: he is happy because the moment has arrived for the sons of Abra-
ham to receive the Gospel as is their right by inheritance; but he also realizes that
although it brings salvation to some, it spells rejection for those who refuse to
accept it.

Origen spoke in similar terms: "I experience anxiety to speak and anxiety not to
speak. I wish to speak for the benefit of those who are worthy, so that I may not
be taken to task for refusing the word of truth to those who have the ability to
grasp it. But I am afraid to speak in case I address those who are unworthy, be-
cause it means I am giving holy things to dogs and casting pearls before swine.
Only Jesus was capable of distinguishing, among his listeners, those who were
without from those who were within: he spoke in parables to the outsiders and
explained the parables to those who entered with him into the house" ("Dialogue
with Heraclides", 15).

6. The blindness of the Jews once again causes Paul great sadness; here is 
further evidence of the mysterious resistance to faith of so many of the chosen
people. As he did in Pisidian Antioch (cf. 13:51), the Apostle shakes the dust
from his clothes to show his break from the Jews of Corinth: their apparent fidelity
to the religion of their forefathers disguises their proud rejection of God's promises.

He finds himself confronted by the great enigma of salvation history, in which God
dialogues with human freedom. As St Justin writes, "The Jews, in truth, who had
the prophecies and always looked for the coming of Christ, not only did not recog-
nize him, but, far beyond that, even mistreated him. But the Gentiles, who had
never even heard anything of Christ until his Apostles went from Jerusalem and
preached about him and gave them the prophecies, were filled with joy and faith,
and turned away from their idols, and dedicated themselves to the Unbegotten
God through Christ" ("First Apology", 49, 5).

Paul's words on this occasion are addressed to the Jews of Corinth, not to Jews
elsewhere. For a long time past he has directed his preaching to Gentiles as well
as Jews. The phrase "From now on I will go to the Gentiles" does not mean that
he will no longer address Jews, for in the course of his apostolic work he continues
to evangelize Jews as well as Gentiles (cf. Acts 18:19; 28:17).

7. Titus Justus had a Roman name and was a Gentile, but the fact that he lived
next door to the synagogue and, in particular, the Greek term used to identify him
as a "worshipper" of God, indicates that he was a convert to Judaism. Cf. note on
Acts 2:5-11.


Gospel Reading: John 16:16-20

Fullness of Joy
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(Jesus said to His disciples,) [16] "A little while, and you will see Me no more;
again a little while, and you will see Me." [17] Some of His disciples said to one
another, "What is this that He says to us, 'A little while, and you will not see Me,
and again a little while, and you will see Me'; and, 'because I go to the Father'?"
[18] They said, "What does He mean by 'a little while'? We do not know what
He means." [19] Jesus knew they wanted to ask Him; so He said to them, "Is
this what you are asking yourselves, what I meant by saying, 'A little while and
you will not see Me, and again a little while, and you will see Me'? [20] Truly,
truly, I say to you, you will weep and lament, but the world will rejoice; you will\
be sorrowful, but your sorrow will turn into joy."

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Commentary:

16-20. Earlier our Lord consoled the disciples by assuring them that He would
send them the Holy Spirit after He went away (verse 7). Now He gives them fur-
ther consolation: He is not leaving them permanently, He will come back to stay
with them. However, the Apostles fail to grasp what He means, and they ask
each other what they make of it. Our Lord does not give them a direct explanation,
perhaps because they would not understand what He meant (as happened before:
cf. Matthew 16:21-23 and paragraph). But He does emphasize that though they
are sad now they will soon be rejoicing: after suffering tribulation they will be filled
with a joy they will never lose (cf. John 17:13). This is a reference primarily to the
Resurrection (cf. Luke 24:41), but also to their definitive encounter with Christ in
Heaven.

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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. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.

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