Sermon Tone Analysis

Feast of Booths or Tabernacles commemorates the wandering in the desert.

vv 4-10 are midrash on

Peter also draws on and Psam 117(118):22

This is the only place on NT these three stone references are drawn together.

Paul presents 8:14 as part of in

believer vs. non believers.

Believers are "'Israel' as God intended her from the time of the Exodus, a holy people called to worship and praise God in the world.

In this sense they are a priesthood; their priestly activity is directed, by definition, toward God."

1825 Christ died out of love for us, while we were still “enemies.”100

The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself.101

()

The Apostle Paul has given an incomparable depiction of charity: “charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude.

Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right.

Charity bears all things, believes all things, hopes all things, endures all things.”102

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 449.

1826 “If I … have not charity,” says the Apostle, “I am nothing.”

Whatever my privilege, service, or even virtue, “if I … have not charity, I gain nothing.”103

Charity is superior to all the virtues.

It is the first of the theological virtues: “So faith, hope, charity abide, these three.

But the greatest of these is charity.”104

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 449.

1827 The practice of all the virtues is animated and inspired by charity, which “binds everything together in perfect harmony”;105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice.

Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.

(; )

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 449.

1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God.

He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who “first loved us”:106 ()

If we turn away from evil out of fear of punishment, we are in the position of slaves.

If we pursue the enticement of wages, … we resemble mercenaries.

Finally if we obey for the sake of the good itself and out of love for him who commands … we are in the position of children.107

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 450.

1829 The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: ()

Love is itself the fulfillment of all our works.

There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest.108

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 450.

Pius XII once stated: “The Faithful, more precisely the lay faithful, find themselves on the front lines of the Church’s life; for them the Church is the animating principle for human society.

Therefore, they in particular, ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the head of all, and of the Bishops in communion with him.

These are the Church …”(16).

According to the Biblical image of the vineyard, the lay faithful, together with all the other members of the Church, are branches engrafted to Christ the true vine, and from him derive their life and fruitfulness.

Incorporation into Christ through faith and Baptism is the source of being a Christian in the mystery of the Church.

This mystery constitutes the Christian’s most basic “features” and serves as the basis for all the vocations and dynamism of the Christian life of the lay faithful (cf.

).

In Christ who died and rose from the dead, the baptized become a “new creation” (; ), washed clean from sin and brought to life through grace.

Therefore, only through accepting the richness in mystery that God gives to the Christian in Baptism

John Paul II, Christifideles Laici (Vatican City: Libreria Editrice Vaticana, 1988).

19.

Jesus Christ is our hope because he, the Eternal Word of God, who is always with the Father (cf.

), loved us so much that he assumed our human nature in all things but sin and shared in our life, for the sake of our salvation.

The profession of this truth stands at the very heart of our faith.

The loss of the truth about Jesus Christ, or a failure to comprehend that truth, prevent us from appreciating and entering into the mystery of God’s love and the Trinitarian communion.(33)

Jesus Christ is our hope because he reveals the mystery of the Trinity.

This is the core of the Christian faith, and it can still make a significant contribution, as it has in the past, to the creation of structures which, inspired by the great values of the Gospel or measuring itself against them, are capable of promoting the life, history and culture of the different peoples of the Continent.

Many are the spiritual roots underlying the recognition

John Paul II, Ecclesia in Europa (Vatican City: Libreria Editrice Vaticana, 2013).

God also speaks in his silence.

This is the silence of the cross.

To remain in place, to tarry

To stand, to remain, to endure

Divine wisdom remains, and will make all things new ().

The righteous and their generation will share in God’s abiding ().

Their δικαιοσύνη endures (, ).

Their counsel stands in face of the ungodly (, קום).

Friedrich Hauck, “Μένω, Ἐμ-, Παρα-, Περι-, Προσμένω, Μονή, Ὑπομένω, Ὑπομονή,” ed.

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 575.

The Immutability of God, the eternal character of the dignity of Jesus in face of Jewish protests

The statement that Jesus Himself abides in is undoubtedly designed to assert apologetically the eternal character of the dignity of Jesus in face of Jewish protests which deny His Messiahship on the basis of His transitory earthly existence.4

The abiding of the Spirit on Christ in lifts Him above the prophets, who are honoured only with temporary inspiration.

It also lifts His filling with the Spirit, and the later filling of Christians, above the passing ecstatic states of pagans.

The endowment of the Spirit is a continuing state in the Christian religion.

Friedrich Hauck, “Μένω, Ἐμ-, Παρα-, Περι-, Προσμένω, Μονή, Ὑπομένω, Ὑπομονή,” ed.

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 575–576.

By the use of μένειν Jn. seeks to express the immutability and inviolability of the relation of immanence.

In so doing he elevates the Christian religion above what is attained in Hellenistic rapture or even in the prophecy of Israel.

Thus God abides in Christ, .

Believers abide in Christ (; ; , ; , ) and Christ in them (; ).

God abides in believers (), and believers in God (; ).

The eschatological promise of salvation becomes immediate possession in virtue of this statement in the present tense.

Nevertheless, Jn. keeps to an expression (μένειν ἐν) which maintains biblical theism and avoids the assertions of identity found in Hellenistic mysticism.6

After the analogy of the personal statement Jn.

uses μένειν ἐν for the abiding of the expressions of divine life in believers, e.g., God’s Word in ; ; ; life, ; love, ; truth, ; anointing, .

Believers, too, abide in divine things, e.g., in God’s house, ; love, , ; light, ; doctrine, .

Here again the relationship of salvation is both enduring and present.

The same is true of perdition.

Unbelievers abide in darkness () and death ().

Friedrich Hauck, “Μένω, Ἐμ-, Παρα-, Περι-, Προσμένω, Μονή, Ὑπομένω, Ὑπομονή,” ed.

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 576.

FCD

Interesting discussion of the three offices in an older treatise

purpose

FCD

The purpose of redemption is realized through these three offices.

FCD

He, as priest, is separate from sinners

His priesthood in us is eternal.

FCD

SACFRIFICE IS AT THE HEART OF PRIESTHOOD, it's essence

FCD

FCD

THE VINE AND BRANCHES—IN THE WORLD, BUT NOT OF THE WORLD

Great reflection using the geography of the Holy Land.

To what site are they headed (Jn 18:1–3)?

Jesus often uses the physical surroundings to illustrate his teaching (cf.

Mk 11:20–21; Mt 4:18–19).

How might he have used the environs around Jerusalem to d