Saturday

29th Week of Ordinary Time
　

(I) 1st Reading: Romans 8:1-11

Life in the Spirit
-----------------------
[1] There is therefore now no condemnation for those who are in Christ Jesus.
[2] For the law of the Spirit of life in Christ Jesus has set me free from the law
of sin and death. [3] For God has done what the law, weakened by the flesh,
could not do: sending his own Son in the likeness of sinful flesh and for sin, he
condemned sin in the flesh, [4] in order that the just requirement of the law might
be fulfilled in us, who walk not according to the flesh but according to the Spirit.
[5] For those who live according to the flesh set their minds on the things of the
flesh, but those who live according to the Spirit set their minds on the things of
the Spirit. [6] To set the mind on the flesh is death, but to set the mind on the
Spirit is life and peace. [7] For the mind that is set on the flesh is hostile to God;
it does not submit to God's law, indeed it cannot; [8] and those who are in the
flesh cannot please God.

[9] But you are not in the flesh, you are in the Spirit, if the Spirit of God really
dwells in you. Any one who does not have the Spirit of Christ does not belong to
him. [10] But if Christ is in you, although your bodies are dead because of sin,
your spirits are alive because of righteousness. "If the Spirit of him who raised
Jesus from the dead dwells in you, he who raised Christ Jesus from the dead
will give life to your mortal bodies also through his Spirit who dwells in you.

*********************************************************************************************
Commentary:

1-13. After original sin man is pulled in two different directions: either he seeks
God above all things and contends, with God's grace, against the inclinations
of his own concupiscence; or else he lets himself be overwhelmed by the dis-
ordered passions of the flesh. The former lifestyle is "life in the Spirit", the latter,
life "according to the flesh". "There are only two possible ways of living on this
earth: either we live a supernatural life, or we live an animal life" (St. J. Escriva,
"Friends of God", 200).

Sanctifying grace is the source of life "according to the Spirit". It is not a matter
of simply being in the state of grace or of performing a number of regular pious
practices. Life according to the Spirit -- spiritual or supernatural life -- means a
living-according-to-God which influences everything a Christian does: he is con-
stantly trying to bring his thoughts, yearnings, desires and actions into line with
what God is asking of him; in everything he does he tries to follow the inspira-
tions of the Holy Spirit.

Life according to the flesh, on the other hand, has its source in the triple concu-
piscence which is a consequence of original sin--"all that is in the world the lust
of the flesh, and the lust of the eyes and the pride of life" (1 Jn 2:16). In this pre-
sent life it is not possible to kill concupiscence at its root: it is forever producing
new growths. The Christian is freed from original sin through Baptism (chap. 6);
the coming of Christ has set aside the ritualistic precepts of the Mosaic Law
(chap. 7); but his life in Jesus Christ is threatened by concupiscence even after
Baptism, which places him under the Law of the Spirit. "We need to submit to
the spirit, to wholeheartedly commit ourselves and strive to keep the flesh in its
place. By so doing our flesh will become spiritual again. Otherwise, if we give in
to the easy life, this will lower our soul to the level of the flesh and make it car-
nal again" (St John Chrysostom, "Hom. on Rom", 13).

3. Man was unable to free himself from sin through his own efforts or even with
the help of the Old Law. But what is impossible for man is possible for God.
God in fact freed man from sin by sending his own Son, who became man and
conquered sin through his death. If we unite ourselves to the merits of Christ
and obtain a share in his Resurrection, we too can overcome sin.

By assuming human nature the Second Person of the Blessed Trinity chose to
take on the likeness of sinful flesh, but not sin itself. He could have assumed a
glorious body, but "since man has three states--namely, innocence, sin, and
glory--Christ assumed from the state of glory the beatific vision; from the state
of innocence, freedom from sin; and from the state of sin, the necessity of being
subject to the penalties of this life" (St Thomas Aquinas, "Summa Theologiae",
Ill, q. 13, a. 3, ad 2).

These disabilities--hunger, fatigue, suffering and especially death--are what con-
stitutes "sinful flesh". By making himself subject to them Christ became like us,
thereby making it easier for us to know him and assuring us that he will not aban-
don us even when we experience these limitations.


(II) 1st Reading: Ephesians 4:7-16

A Call to Unity
---------------------
[7] But grace was given to each of us according to the measure of Christ's gift.
[8] Therefore it is said, "When he ascended on high he led a host of captives,
and he gave gifts to men."

[9] (In saying, "He ascended," what does it mean but that he who also descen-
ded into the lower parts of the earth? [10] He who descended is he who also
ascended far above all the heavens, that he might fill all things.) [11] And his
gifts were that some should be apostles, some prophets, some evangelists,
some pastors and teachers, [12] for the equipment of the saints, for the work
of the ministry, for building up the body Christ, [13] until we all attain to the unity
of the faith and of the knowledge of the Son of God, to mature manhood, to the
measure of the stature of the fullness of Christ; [14] so that we may no longer
be children, tossed to and fro and carried about with every wind of doctrine, by
the cunning of men, by their craftiness in deceitful wiles.

[15] Rather, speaking the truth in love, we are to grow up in every way into him
who is the head, into Christ, [16] from whom the whole body, joined and knit to-
gether by every joint with which it is supplied, when each part is working properly,
makes bodily growth and upbuilds itself in love.

*********************************************************************************************
Commentary:

1-16. The second part of the letter points out certain practical consequences of
the teaching given earlier. The underlying theme of the previous chapters was the
revelation of the "mystery" of Christ--the calling of all men, Gentiles and Jews,
to form a single people, the Church. The second part of the letter begins with an
appeal to maintain the unity of the Church in the face of factors making for divi-
sion -- internal discord (vv. 1-3), misuse of the different gifts or charisms with
which Christ endows individuals (v. 7), and the danger of being led astray by
heretical ideas (v. 14). Against this, St Paul teaches that the Church's unity is
grounded on the oneness of God (vv. 4-6), and that Christ acts with full authority
in the building up of his body, through its various ministries (vv. 8-13) and through
its members' solidarity (vv. 14-16).

7. The diversity of graces or charisms which accompany the various kinds of vo-
cation given to members of the Church do not undermine its unity; rather, they
enhance it, because it is Christ himself who bestows these gifts, as St Paul
teaches in vv. 8-10. Christ also provides the Church with ministers who devote
themselves to building up his body (vv. 11-12).

So just as there is a great variety of personality and situation, the Church eviden-
ces many kinds of "charisms" or different ways of actually living out the calling
to holiness which God addresses to all. "In the Church", John Paul II points out,
"as the community of the people of God under the guidance of the Holy Spirit's
working, each member has 'his own special gift', as St Paul teaches (1 Cor 7:7).
Although this 'gift' is a personal vocation and a form of participation in the
Church's saving work, it also serves others, builds the Church and the fraternal
communities in the various spheres of human life on earth" ("Redemptor Homi-
nis", 21).

8-9. The quotation in v. 8 comes from Psalm 68:18. In it we see God entering
Zion in triumph, where his people receive him, pay him homage and offer him
gifts. Jewish tradition applied these words of the psalm to Moses, by changing
the meaning somewhat: Moses ascended on high, that is, went up Mount Sinai,
and brought down gifts for men, that is, the Law of God. St Paul teaches that
this psalm finds its fulfillment in Jesus Christ, for it is through him that God's
gifts reach us. He sees Jesus, as it were, from the glory of heaven, which he
has already entered, distributing to all men the gifts he won through his resur-
rection.

When he says "he ascended on high" he is speaking figuratively. According to
the cosmology of the ancient world, which the Jews tended to follow, heaven,
where God dwelt, was thought of as being in the highest firmament. The "lower
parts of the earth" can be understood as simply the earth, or else, sheol, the
dwelling-place of the dead, according to Jewish notions (cf. Gen 37:25; Deut
32:22; Job 10:21; etc.); thus, the passage may refer to Christ's life on earth, or
else to his death. Whichever is the correct interpretation, it underlines the fact
that Christ was truly man, and that he was humiliated and then raised up after
his life on earth, and is recognized to have the same lordship over all creation
as the Father. Christ exercises his lordship by raising all things to find total
fulfillment in him: he is the head of all creation for the glory of the Father: 'The
Word of God, through whom all things were made, was made flesh, so that as
a perfect man he could save all men and sum up all things in himself. The Lord
is the goal of human history, the focal point of the desires of history and civiliza-
tion, the center of mankind, the joy of all hearts, and the fulfillment of all aspira-
tions (cf. Paul VI, "Address", 3 February 1965). It is he whom the Father raised
from the dead, exalted and placed at his right hand, constituting him judge of
the living and the dead. Animated and drawn together in his Spirit we press on-
wards on our journey towards the consummation of history which fully corres-
ponds to the plan of his love--'to unite all things in him, things in heaven and
things on earth' (Eph 1:10)" (Vatican II, "Gaudium Et Spes", 45).

Prior to being redeemed we were subject to the slavery of sin (cf. Rom 6:20;
7:14). Christ's redeeming action has freed us from that tyranny, thereby fulfilling
the words of the psalm: "he led captivity captive", "he led a host of captives".

11-12. The Apostle here refers to certain ministries or offices in the Church, which
are performed not only in a charismatic way, under the influence of the Holy Spirit,
but as an assignment or ministry entrusted to the particular individual by the glori-
fied Lord.

These ministries have to do with preaching (teaching) and government. In 1 Corin-
thians 12:27-30 and Romans 12:6-8, mention is made, alongside ministries, of
other charisms which complete the array of the gifts to be found in the mystical
body of Christ. St Paul here presents them as gifts given by Christ, the head of
his body, gifts which make for the strengthening of its unity and love. In this con-
nection, see the quotation from "Lumen Gentium", 7, in the note on 1:22-23
above. These graces are provided by the Holy Spirit who, "distributing various
kinds of spiritual gifts and ministries (cf. 1 Cor 12:4-11), enriches the Church of
Jesus Christ with different functions in order to equip the saints for the works of
service (cf. Eph 4:12)" ("Unitatis Redintegratio", 2).

In the list which St Paul gives the first to appear are apostles. These may be the
first apostles (including Paul himself) or a wider group (cf. 1 Cor 15:7; Rom 16:7)
which includes others sent as missionaries to establish new Christian communi-
ties. Alongside them (as in Eph 2:20; 3:5) come prophets, who are also the bed-
rock of the Church, trustees of revelation. Essentially a prophet was not someone
"sent" but rather one whose role was to "upbuild, encourage and console" (cf. 1
Cor 14:3; Acts 13:1) and who normally stayed within a particular community.
The "evangelists" were others, who had not received a direct revelation but who
devoted themselves to preaching the Gospel which the apostles had passed on
to them (cf. Acts 21:8; 2 Tim 4:5). It may be that St Paul mentions them here,
along with apostles and prophets, because it was evangelists who first preached
the Gospel in Ephesus. The last to be mentioned are pastors and teachers,
whose role was that of ruling and giving ongoing instruction to particular commu-
nities.

There is no necessary reason why the terminology used in apostolic times for
ministries in the Church should be the same as that used nowadays; however,
the ministries themselves do not change: "Guiding the Church in the way of all
truth (cf. Jn 16:13) and unifying her in communion and in the works of ministry,
the Holy Spirit bestows upon her varied hierarchic and charismatic gifts, and in
this way directs her; and he adorns her with his fruits (cf. Eph 4: 12; 1 Cor 12:4;
Gal 5:22)" (Vatican II, "Lumen Gentium", 4).

And, of course, all Christians have a responsibility to spread Christ's teaching,
to cooperate in the Church's work of catechesis. "Catechesis always has been
and always will be", John Paul II teaches, "a work for which the whole Church
must feel responsible and must wish to be responsible. But the Church's mem-
bers have different responsibilities, derived from each one's mission. Because of
their charge, pastors have, at differing levels, the chief responsibility for fostering,
guiding and coordinating catechesis 1. . .]. Priests and religious have in cate-
chesis a preeminent field for their apostolate. On another level, parents have a
unique responsibility. Teachers, the various ministers of the Church, catechists,
and also organizers of social communications, all have in various degrees very
precise responsibilities in this education of the believing conscience, an educa-
tion that is important for the life of the Church and affects the life of society as
such" ("Catechesi Tradendae", 16).

13. The building up of the body of Christ occurs to the extent that its members
strive to hold on to the truths of faith and to practice charity. The "knowledge of
the Son of God" refers not only to the object of faith--which is basically the ac-
ceptance of Christ as true God and true man--but also to a vital and loving rela-
tionship with him. A conscientious approach to the personal obligations that faith
implies is the mark of maturity, whereas an undeveloped, childish personality is
marked by a certain instability.

As Christians develop in faith and love, they become more firmly inserted into the
body of Christ and make a greater contribution to its development. In this way
"mature manhood" is reached: this seems to refer not to the individual Christian
but rather to the "total Christ" or "whole Christ" in St Augustine's phrase, that is,
all the members in union with the head, Christ. "It is due to this communication
of the Spirit of Christ that all the gifts, virtues, and miraculous powers which are
found eminently, most abundantly, and fontally in the head, stream into all the
members of the Church and in them are perfected daily according to the place
of each in the mystical body of Jesus Christ; and that, consequently, the Church
becomes as it were the fullness and completion of the Redeemer, Christ in the
Church being in some sense brought to complete achievement" (Pius XII, "Mys-
tici Corporis", 34).

"The fullness of Christ" must mean the Church itself or Christians incorporated
into Christ; the "fullness" ("pleroma") of a boat is the sum total of the gear, crew
and cargo which "fill" the boat, and mean it is ready to weigh anchor. "As mem-
bers of the living Christ, incorporated into him and made like him by Baptism,
Confirmation and the Eucharist, all the faithful have an obligation to collaborate
in the spreading and growth of his body, so that they might bring it to fullness
as soon as possible" (Vatican II, "Ad Gentes", 36).

14. "It is natural for a child not to stay fixed in (his ideas) but to be influenced by
everything he is told. But if we wish to show that we are mature people we need
to get rid of changeable, that is, unstable, thoughts" (St Thomas Aquinas, "Com-
mentary on Eph, ad loc."). Serenity of mind and clearness of thought are charac-
teristics of human maturity. In the presentation of Christian doctrine, firmness in
the faith, and prudence, as distinct from a penchant for new ideas, are a sign of
supernatural maturity. This maturity guarantees that a person will not wander
from the truth, will not be led astray-even involuntarily--by erroneous ideas. In
this connection Pius XII warns us that "to. neglect, or to reject, or to devalue so
many and such great resources which have been conceived, expressed and per-
fected so often by the age-old work of men endowed with no common talent and
holiness, working under the vigilant supervision of the holy Magisterium and with
the light and leadership of the Holy Spirit in order to state the truths of the faith
ever more accurately, to do this so that these things may be replaced by conjec-
tural notions and by some formless and unstable tenets of a new philosophy,
tenets which, like the flowers of the field, are in existence today and die tomor-
row; this is supreme imprudence and something that would make dogma itself
a reed shaken by the wind" ("Humani Generis").

15. Truthfulness and charity should be very much in evidence in a Christian's
public and private life. Thus, when one meets people who think differently from
oneself--in matters of opinion--one should respect their point of view, respect
their God-given freedom, and remember that in matters of this kind no one can
be said to be absolutely right or absolutely wrong.

However, situations will arise where a Christian is dealing with people who regard
the truth as merely a matter of opinion--or who in fact regard as true something
which is quite the opposite. In these situations too one should practice "the truth
with charity", by being very under-standing towards the person(s) involved, yet
refusing to accept the error proposed. "A disciple of Christ", St Escriva writes,
"will never treat anyone badly. Error he will call error, but the person in error he
will correct with kindliness. Otherwise he will not be able to help him, to sanctify
him. We must learn to live together, to understand one another, to make allowan-
ces, to be brotherly and, at all times in the words of St John of the Cross, 'where
there is no love, put love and you will find love'" ("Friends of God", 9).

Truth, then, should always be presented in a friendly, gentle way, never imposed
by any type of coercion. Otherwise, it would be impossible to bring about peace
between individuals or groups; on the contrary, it would lead to endless strife:
"Peace on earth, which flows from love of one's neighbor, symbolizes and derives
from the peace of Christ who proceeds from God the Father. Christ, the Word
made flesh, the prince of peace, reconciled all men to God by the cross, and,
restoring the unity of all in one people and one body, he abolished hatred in his
own flesh, having been lifted up through his resurrection he poured forth the Spirit
of love into the hearts of men. Therefore, all Christians are earnestly to speak the
truth in love (cf. Eph 4:15) and join with all peace-loving men in pleading for peace
and trying to bring it about. In the same spirit we cannot but express our admira-
tion for all who forego the use of violence to vindicate their rights and resort to
those other means of defense which are available to weaker parties, provided it
can be done without harm to the rights and duties of others and of the commu-
nity" (Vatican II, "Gaudium Et Spes", 78).

16. In the same sort of way as happens in the human body, the Church, as
Christ's body, receives from him, its head, the grace it needs for its full develop-
ment. The head rules the various members to get them to perform particular func-
tions: "In the organism of a living body no member plays a purely passive part;
sharing in the life of the body it shares at the same time in its activity. The same
is true for the mystical body of Christ, the Church: 'the whole body..., when each
part is working properly, makes full growth' (Eph 4:16)" (Vatican II, "Apostolicam
Actuositatem," 2).

Christ is the head, and therefore from him comes the life and supernatural im-
pulse that inspires each of his members. "As the nerves extend from the head to
all the members of our body, giving them the power to feel and move, so our Sa-
vior pours forth into the Church his power and virtue, giving to the faithful a clearer
understanding and a more ardent desire of the things of God. From him flows into
the body of the Church all the light which divinely illumines those who believe, and
all the grace which makes them holy as he himself is holy [...]. Christ is the au-
thor and efficient cause of holiness; for there can be no salutary act which does
not proceed from him as from its supernatural source: 'Without me,' he said, you
can do nothing' (Jn l5:5). If we are moved to sorrow and repentance for the sins
we have committed, if we turn to God with filial fear and hope, it is always his
power that leads us on. His inexhaustible fullness or the fount of grace and glory.
Especially the more eminent members of his body are constantly enriched by
our Savior with the gifts of counsel, fortitude, fear and piety, so that the whole
body may daily increase in holiness and integrity of life" (Pius XII, "Mystici Cor-
poris", 22-23.).


Gospel Reading: Luke 13:1-9

The Need for Repentance
-------------------------------------
[1] There were some present at that very time who told him of the Galileans
whose blood Pilate had mingled with their sacrifices. [2] And he answered them,
"Do you think that these Galileans were worse sinners than all the other Gali-
leans, because they suffered thus? [3] I tell you, No; but unless you repent you
will all likewise perish. [4] 0r those eighteen upon whom the tower in Siloam fell
and killed them, do you think that they were worse offenders than all the others
who dwelt in Jerusalem? [5] I tell you, No; but unless you repent you will all like-
wise perish."

Parable of the Barren Fig Tree
-------------------------------------------
[6] And he told this parable: "A man had a fig tree planted in his vineyard; and
he came seeking fruit on it and found none. [7] And he said to the vinedresser,
'Lo, these three years I have come seeking fruit on this fig tree, and I find none.
Cut it down; why should it use up the ground?' [8] And he answered him, 'Let it
alone, sir, this year also, till I dig about it and put on manure. [9] And if it bears
fruit next year, well and good; but if not, you can cut it down.'"

*********************************************************************************************
Commentary:

[번역자 주: 가톨릭 교회의 전례력에 있어, 오늘의 복음 말씀은 다해 사순 제3주일 
복음 말씀과 동일하며, 여기를 클릭하면, 아래의 해설의 우리말 번역문을 읽을 수 있다].

1-5. Our Lord used current events in his teaching. The Galileans referred to here
may be the same as mentioned in the Acts of the Apostles (5:37). The episode
was fairly typical of the times Jesus lived in, with Pilate sternly suppressing any
sign of civil unrest. We do not know anything about the accident at Siloam other
than what the Gospel tells us.

The fact that these people died in this way does not mean that they were worse
than others, for God does not always punish sinners in this life (cf. Jn 9:3). All
of us are sinners, meriting a much worse punishment than temporal misfortune:
we merit eternal punishment; but Christ has come to atone for our sins, he has
opened the gates of heaven. We must repent of our sins; otherwise God will not
free us from the punishment we deserve. "When you meet with suffering, the
Cross, your thought should be: what is this compared with what I deserve?" (St.
J. Escriva, "The Way", 690)

3. "He tells us that, without Holy Baptism, no one will enter the Kingdom of
heaven (cf. Jn 3:5); and, elsewhere, that if we do not repent we will all perish (Lk
13:3). This is all easily understood. Ever since man sinned, all his senses rebel
against reason; therefore, if we want the flesh to be controlled by the spirit and
by reason, it must be mortified; if we do not want the body to be at war with the
soul, it and all our senses need to be chastened; if we desire to go to God, the
soul with all its faculties needs to be mortified" (St John Mary Vianney, "Selec-
ted Sermons", Ash Wednesday).

6-9. Our Lord stresses that we need to produce plenty of fruit (cf. Lk 8:11-15) in
keeping with the graces we have received (cf. Lk 12:48). But he also tells us that
God waits patiently for this fruit to appear; he does not want the death of the sin-
ner; he wants him to be converted and to live (Ezek 33:11) and, as St Peter tea-
ches, he is "forbearing towards you, not wishing that any should perish, but that
all should reach repentance" (2 Pet 3:9). But God's clemency should not lead us
to neglect our duties and become lazy and, comfort-seeking, living sterile lives.
He is merciful, but he is also just and he will punish failure to respond to his
grace.

"There is one case that we should be especially sorry about--that of Christians
who could do more and don't; Christians who could live all the consequences of
their vocation as children of God, but refuse to do so through lack of generosity.
We are partly to blame, for the grace of faith has not been given us to hide but
to share with others (cf. Mt 5:15f). we cannot forget that the happiness of these
people, in this life and in the next, is at stake. The Christian life is a divine won-
der with immediate promises of satisfaction and serenity--but on condition that
we know how to recognize the gift of God (cf. Jn 4:10) and be generous, not
counting the cost" (St. J. Escriva, "Christ Is Passing By", 147).
　

*********************************************************************************************
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.

[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].