Rm 15, 25-29 In the fullness of Christ's blessing

(Rm 15, 25-29) In the fullness of Christ's blessing

[25] Now, however, I am going to Jerusalem to minister to the holy ones. [26] For Macedonia and Achaia have decided to make some contribution for the poor among the holy ones in Jerusalem; [27] they decided to do it, and in fact they are indebted to them, for if the Gentiles have come to share in their spiritual blessings, they ought also to serve them in material blessings. [28] So when I have completed this and safely handed over this contribution to them, I shall set out by way of you to Spain; [29] and I know that in coming to you I shall come in the fullness of Christ's blessing.

(CCC 2443) God blesses those who come to the aid of the poor and rebukes those who turn away from them: "Give to him who begs from you, do not refuse him who would borrow from you"; "you received without pay, give without pay" (Mt 5:42; 10:8). It is by what they have done for the poor that Jesus Christ will recognize his chosen ones (Cf. Mt 25:31-36). When "the poor have the good news preached to them," it is the sign of Christ's presence (Mt 11:5; cf. Lk 4:18). (CCC 2444) "The Church's love for the poor… is a part of her constant tradition." This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor (CA 57; cf. Lk 6:20-22, Mt 8:20; Mk 12:41-44). Love for the poor is even one of the motives for the duty of working so as to "be able to give to those in need" (Eph 4:28). It extends not only to material poverty but also to the many forms of cultural and religious poverty (Cf. CA 57). (CCC 1070) In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity (Cf. Lk 1:23; Acts 13:2; Rom 15:16, 27; 2 Cor 9:12; Phil 2:14-17, 25, 30). In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos" (Cf. Heb 8:2, 6); she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity): The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the presentation of man's sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs. In it full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body which is the Church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree (SC 7 § 2-3).