Thursday
31st Week of Ordinary Time
(I) 1st Reading: Romans 14:7-12
Seeing Things from the Other Person's Point of View (Continuation)
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[7] None of us lives to himself, and none of us dies to himself. [8] If we live,
we live to the Lord, and if we die, we die to the Lord; sothen, whether we live
or whether we die, we are the Lord's. [9] For to this end Christ died and lived
again, that he might be Lord both of the dead and of the living.
[10] Why do you pass judgment on your brother? Or you, why do you despise
your brother? For we shall all stand before the judgment seat of God; [11] for
it is written, "As I live, says the Lord, every knee shall bow to me, and every
tongue shall give praise to God." [12] So each of us shall give account of
himself to God.
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Commentary:
4-12. These ideas and counsels addressed to the faithful at Rome provide the
basis of the motto traditional in the Church, "Unity in essentials, freedom in
doubtful matters, and in all things clarity" (cf. John XXIII, "Ad Petri Cathedram";
Vatican II, "Unitatis Redintegratio", 4). They mark the limits within which
Christians should exercise their freedom--at one extreme, what is laid down
by lawful authority; at the other, the need to practice charity towards all. The
freedom of the "strong" ends where the demands of charity begin: therefore,
they should not scandalize the weak; and the mistake the weak make is to
regard as obligatory something which is not, something a person can do or
not as he pleases.
Love for freedom, properly understood, is never a danger to the faith: "The only
freedom that can assail the faith is a misinterpreted freedom, an aimless freedom,
one without objective principles, one that is lawless and irresponsible. In a word,
license [...]. This is why it is inaccurate to speak of 'freedom of conscience',
thereby implying that it may be morally right for someone to reject God [...]. I
defend with all my strength 'freedom of consciences' (Leo XIII, Enc. "Libertas
Praestantissimum"), which means that no one can licitly prevent a man from
worshipping God" ([St] J. Escriva, "Friends of God", 32).
Freedom is "an exceptional sign of the image of God in man. For God willed that
man should 'be left in the hand of his own counsel' (Sir 15:14) so that he might of
his own accord seek his Creator and freely attain his full and blessed perfection
by cleaving to him. Man's dignity therefore requires him to act out of conscious
and free choice, as moved and drawn in a personal way from within, and not by
blind impulses in himself or by mere external constraint" (Vatican II, "Gaudium
Et Spes", 17). Therefore, the exercise of freedom consists in obeying a well
formed conscience and thereby, with the help of grace, attaining one's last end
and the means necessary thereto. In fact, man will be judged on his obedience
or disobedience to the law written on his heart. "Conscience is man's most
secret core, and his sanctuary. There he is alone with God" ("ibid.", 16f). Its
dictates must always be obeyed, even if they be mistaken, and others should
always respect a person's conscience, for only God can read and judge the
human heart, and he forbids us to judge the inner blameworthiness of others
(cf. "ibid.", 28).
"The just man, when he finds no way to excuse the action or the intention of
someone whom he otherwise knows to be honest, not only does not judge him
but rejects the very idea of doing so and leaves judgment to God. Our Lord on
the Cross, not being able fully to excuse the sin of his crucifiers, at least
lessened their malice saying that they did not know what they were doing.
When we cannot excuse someone of sin, let us have pity on him, and try to
find grounds for excusing him, such as ignorance or weakness" (St Francis de
Sales, "Introduction to the Devout Life", III, chap. 28).
7-9. We do not own ourselves, we are not our own masters. God, One and Three,
has created us, and Jesus Christ has freed us from sin by redeeming us with his
Blood. Therefore, he is our lord, and we his servants, committed to him body and
soul. Just as the slave is not his own master, but he himself and all he does
redounds to the benefit of his master, everything we are and everything we have
are geared, in the last analysis, not to our own use and benefit: we have to live
and die for the glory of God. He is lord of our life and of our death. Commenting
on these words St Gregory the Great says: "The saints, therefore, do not live
and do not die for themselves. They do not live for themselves, because in all
that they do they strive for spiritual gain: by praying, preaching and persevering
in good works, they seek the increase of the citizens of the heavenly fatherland.
Nor do they die for themselves because men see them glorifying God by their
death, hastening to reach him through death" ("In Ezechielem Homiliae", II, 10).
(II) 1st Reading: Philippians 3:3-8a
A Warning About Judaizers
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[3] For we are the true circumcision, who worship God in spirit, and glory in
Christ Jesus, and put no confidence in the flesh. [4] Though I myself have rea-
son for confidence in the flesh also. If any other man thinks he has reason for
confidence in the flesh, I have more: [5] circumcised on the eighth day, of the
people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the
law a Pharisee, [6] as to zeal a persecutor of the church, as to righteousness
under the law blameless.
The Righteousness of God Is Better Than That of the Law
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[7] But whatever gain I had, I counted as loss for the sake of Christ. [8] Indeed
I count everything as loss because of the surpassing worth of knowing Christ
Jesus my Lord. For his sake I have suffered the loss of all things, and count
them as refuse, in order that I may gain Christ.
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Commentary:
2-3. It was quite common for Roman houses to have a notice at the entrance
which read "Cave canem", Beware of the dog. St Paul uses these words as a
colorful way of telling the Philippians to be on their guard against Judaizer--"evil-
workers" who instead of helping to build Christ's building were demolishing it.
In the Old Testament circumcision showed that one belonged to the people of
Israel; it guaranteed the promises of salvation made by God on Sinai. The Ju-
daizers were arguing that all Gentiles who came to the faith should first be cir-
cumcised. The Apostle calls them "those who mutilate the flesh", because the
circumcision they were promoting was something purely external, to do with
the flesh, whereas after Christ the only true circumcision is an internal one, cir-
cumcision of the heart, the work of the Holy Spirit, which is effected by Baptism
(cf. Rom 2:28-29).
4-11. St Paul had no opposition in Philippi; the Philippians in fact, were exem-
plary in their conduct. But prudence leads him to warn them about those who
have been causing trouble in other churches, just in case they venture into Phi-
lippi also. His adversaries cannot argue that he is ignorant of the Law and the
traditions of the chosen people. Just as on another occasion he felt he had to
make it known that he was a Roman citizen (cf. Acts 16:37; 22:25-29), now be-
cause he thinks it will help the spread of the Gospel, he spells out his Jewish
pedigree (cf. 2 Cor 11:22).
Similarly, it is not only lawful for a Christian to claim his civic rights or those
connected with his family or work position: justice or the common good may
demand that he exercise them.
8. St Paul has a great love for his people. In Romans he shows that he would be
ready to accept any sacrifice "for the sake of my brethren, my kinsmen of the
flesh" (Rom 9:3f). However, he recognizes that everything in which he gloried be-
fore his conversion is worthless in comparison with the grace of knowledge of
Christ: that is the hidden treasure, the precious pearl referred to in Gospel para-
bles (cf. Mt 13: 44-46). For "once a person experiences the riches of Christ the
Lord, he looks down on everything else: property, wealth and honors he views as
filth. For there is nothing that can compare with that supreme treasure, nothing
that can be placed beside it" ("St Pius V Catechism", IV, 11, 15).
Gospel Reading: Luke 15:1-10
Parable's of God's Mercy
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[1] Now the tax collectors and sinners were all drawing near to hear Him
(Jesus). [2] And the Pharisees and the scribes murmured, saying, "This
man receives sinners and eats with them."
The Lost Sheep
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[3] So He told them this parable: [4] "What man of you, having a hundred
sheep, if he has lost one of them, does not leave the ninety-nine in the
wilderness, and go after the one which is lost, until he finds it? [5] And
when he has found it, he lays it on his shoulders, rejoicing. [6] And when
he comes home he calls together his friends and his neighbors, saying to
them, `Rejoice with me, for I have found my sheep which was lost.' [7] Just
so, I tell you, there will be more joy in Heaven over one sinner who repents
than over ninety-nine righteous persons who need no repentance.
The Lost Coin
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[8] "Or what woman, having ten silver coins, if she lost one coin, does not light
a lamp and sweep the house and seek diligently until she finds it? [9] And
when she has found it, she calls together her friends and neighbors, saying,
`Rejoice with me, for I have found the coin which I has lost.' [10] Just so, I tell
you, there is joy before the angels of God over one sinner who repents.
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Commentary:
1-32. Jesus' actions manifest God's mercy: He receives sinners in order to
convert them. The scribes and Pharisees, who despised sinners, just cannot
understand why Jesus acts like this; they grumble about Him; and Jesus uses
the opportunity to tell these Mercy parables. "The Gospel writer who particularly
treats of these themes in Christ's teaching is Luke, whose Gospel has earned
the title of `the Gospel of mercy'" (John Paul II, "Dives In Misericordia", 3).
In this chapter St. Luke reports three of these parables in which Jesus describes
the infinite, fatherly mercy of God and His joy at the conversion of the sinner.
The Gospel teaches that no one is excluded from forgiveness and that sinners
can become beloved children of God if they repent and are converted. So much
does God desire the conversion of sinners that each of these parables ends with
a refrain, as it were, telling of the great joy in Heaven over sinner who repents.
1-2. This is not the first time that publicans and sinners approach Jesus (cf.
Matthew 9:10). They are attracted by the directness of the Lord's preaching
and by His call to self-giving and love. The Pharisees in general were jealous
of His influence over the people (cf. Matthew 26:2-5; John 11:47) a jealousy
which can also beset Christians; a severity of outlook which does not accept
that, no matter how great his sins may have been, a sinner can change and
become a saint; a blindness which prevents a person from recognizing and
rejoicing over the good done by others. Our Lord criticized this attitude when
He replied to His disciples' complaints about others casting out devils in His
name: "Do not forbid him; for no one who does a mighty work in My name will
be able soon after to speak evil of Me" (Mark 9:39). And St. Paul rejoiced that
others proclaimed Christ and even overlooked the fact they did so out of
self-interest, provided Christ was preached (cf. Philippians 1:17-18).
5-6. Christian tradition, on the basis of this and other Gospel passages (cf.
John 10:11), applies this parable to Christ, the Good Shepherd, who misses
and then seeks out the lost sheep: the Word, by becoming man, seeks out
mankind, which has strayed through sinning. Here is St. Gregory the Great's
commentary: "He put the sheep on His shoulders because, on taking on
human nature, He burdened Himself with our sins" ("In Evangelia Homiliae",
II, 14).
The Second Vatican Council applies these verses of St. Luke to the way priests
should approach their pastoral work: "They should be mindful that by their daily
conduct and solicitude they display the reality of a truly priestly and pastoral
ministry both to believers and unbelievers alike, to Catholics and non-Catholics;
that they are bound to bear witness before all men of the truth and of the life,
and as good shepherds seek after those too who, whilst having been baptized
in the Catholic Church, have given up the practice of the Sacraments, or even
fallen away from the faith" ("Lumen Gentium", 28). However, every member of
the faithful should show this same kind of concern--expressed in a fraternal way
-- towards his brothers and sisters, towards everyone on the road to sanctification
and salvation.
7. This does not mean that our Lord does not value the perseverance of the just:
He is simply emphasizing the joy of God and the saints over the conversion of a
sinner. This is clearly a call to repentance, to never doubt God's readiness to
forgive. "Another fall, and what a fall!... Must you give up hope? No. Humble
yourself and, through Mary, your Mother, have recourse to the merciful Love of
Jesus. A "miserere", and lift up your heart! And now begin again" ([St] J.
Escriva, "The Way", 711).
8. This silver coin was a "drachma", of about the same value as a denarius, that
is, approximately a day's wage for an agricultural worker (cf. Matthew 20:2).
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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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