my life (B)

During the holy Mass on 12 December 2009 at Ujjain’s Seminary I’ve remembered the readings that day according order of Syro-Malabar. Ephesians is the great Pauline letter about the church. It deals, however, not so much with a congregation in the city of Ephesus in Asia Minor as with the worldwide church, the head of which is Christ (Eph 4:15), the purpose of which is to be the instrument for making God’s plan of salvation known throughout the universe (Eph 3:9-10). Yet this ecclesiology is anchored in God’s saving love, shown in Jesus Christ (Eph 2:4-10), and the whole of redemption is rooted in the plan and accomplishment of the triune God (Eph 1:3-14). The language is often that of doxology (Eph 1:3-14) and prayer (cf Eph 1:15-23; 3:14-19), indeed of liturgy and hymns (Eph 3:20-21; 5:14). – The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God’s household (Eph 1:15-2:22, especially Eph 2:11-22) and indeed the “seven unities” of church, Spirit, hope; one Lord, faith, and baptism; and the one God (Eph 4:4-6). Yet the concern is not with the church for its own sake but rather as the means for mission in the world (Eph 3:1-4:24). The gifts Christ gives its members are to lead to growth and renewal (Eph 4:7-24). Ethical admonition is not lacking either; all aspects of human life and relationships are illumined by the light of Christ (Eph 4:25-6:20). – The letter is seemingly addressed by Paul to Christians in Ephesus (Eph 1:1), a place where the apostle labored for well over two years (Acts 19:10). Yet there is a curiously impersonal tone to the writing for a community with which Paul was so intimately acquainted (cf Eph 3:2 and Eph 4:21). There are no personal greetings (cf Eph 6:23). More significantly, important early manuscripts omit the words “in Ephesus” (see the note on Eph 1:1). Many therefore regard the letter as an encyclical or “circular letter” sent to a number of churches in Asia Minor, the addressees to be designated in each place by its bearer, Tychicus (Eph 6:21-22). Others think that Ephesians is the letter referred to in Col 4:16 as “to the Laodiceans.” – Paul, who is designated as the sole author at Eph 1:1, is described in almost unparalleled terms with regard to the significant role he has in God’s plan for bringing the Gentiles to faith in Christ (Eph 3:1-12). Yet at the time of writing he is clearly in prison (Eph 3:1; 4:1; 6:20), suffering afflictions (Eph 3:13). Traditionally this “Captivity Epistle” has, along with Colossians, Philippians, and Philemon, been dated to an imprisonment in Rome, likely in A.D. 61-63. Others appeal to an earlier imprisonment, perhaps in Caesarea (Acts 23:27-27:2). Since the early nineteenth century, however, much of critical scholarship has considered the letter’s style and use of words (especially when compared with Colossians), its concept of the church, and other points of doctrine put forward by the writer as grounds for serious doubt about authorship by Paul. The letter may then be the work of a secretary writing at the apostle’s direction or of a later disciple who sought to develop Paul’s ideas for a new situation around A.D. 80-100. – The principal divisions of the Letter to the Ephesians are the following: I. Address (Eph 1:1-14) II. Unity of the Church in Christ (Eph 1:15-2:22) III. World Mission of the Church (Eph 3:1-4:24) IV. Daily Conduct, an Expression of Unity (Eph 4:25-6:20) V. Conclusion (Eph 6:21-24). – (NAB) Chapter two there is a Prayer for the Readers 14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, 17 and that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, 18 may have power to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God. 20 Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, 21 to him be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen. The Gospel of today is from Luk. So I ask you not to lose heart over what I am suffering for you, which is your glory. The Journey to Jerusalem: Luke’s Travel Narrative (Luke 9:51-19:27) Early Christian tradition, from the late second century on, identifies the author of this gospel and of the Acts of the Apostles as Luke, a Syrian from Antioch, who is mentioned in the New Testament in Col 4:14, Philippians 1:24 and 2 Tim 4:11. The prologue of the gospel makes it clear that Luke is not part of the first generation of Christian disciples but is himself dependent upon the traditions he received from those who were eyewitnesses and ministers of the word (Luke 1:2). His two- volume work marks him as someone who was highly literate both in the Old Testament traditions according to the Greek versions and in Hellenistic Greek writings. (…) – Luke’s consistent substitution of Greek names for the Aramaic or Hebrew names occurring in his sources (e.g., Luke 23:33; // Mark 15:22; Luke 18:41; // Mark 10:51), his omission from the gospel of specifically Jewish Christian concerns found in his sources (e.g., Mark 7:1-23), his interest in Gentile Christians (Luke 2:30-32; 3:6, 38; 4:16-30; 13:28-30; 14:15-24; 17:11-19; 24:47-48), and his incomplete knowledge of Palestinian geography, customs, and practices are among the characteristics of this gospel that suggest that Luke was a non-Palestinian writing to a non-Palestinian audience that was largely made up of Gentile Christians. 1 He entered Jericho and was passing through. 2 And there was a man named Zacchaeus; he was a chief tax collector, and rich. 3 And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way. 5 And when Jesus came to the place, he looked up and said to him, “Zacchaeus, make haste and come down; for I must stay at your house today.” 6 So he made haste and came down, and received him joyfully. 7 And when they saw it they all murmured, “He has gone in to be the guest of a man who is a sinner.” 8 And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold.” 9 And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of man came to seek and to save the lost.”
As I was writing that, imagining the book as a modern, ambitious book, of course I had in mind Orhan Pamuk’s book titled “Istambul”. To sum it up what he did for me was this: he considered his city, as I consider Zabkowice, to be on the margins of Poland, not at the centre. Living in a galaxy of unimportant…But your look gives a strange, mysterious meaning to these little details of streets. All these things constitute a texture of a city, and each city in that fashion is very different. You cannot give the image of a city with a postcard. But, in fact, with a taste from that texture, that is what I did. So many people came, but some of them missed the whole point. Some of them got some of it, but most of the foreigners saw and paid attention to the exotic rather than the random. They missed the texture, character of the city…May you let me to mentioned here something else. From an Academie in Cracow after holiday Sommer 1980 I went on to study theologie at High Seminary of a Diocese of Czestochowa there for six years. I then enrolled on a spiritual course at Cracow in order to put off my profound duty.
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