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From: 1 Timothy 6:2c-12

False Teachers Described

[2] Teach and urge these duties. [3] If any one teaches otherwise and does not
agree with the sound words of our Lord Jesus Christ and the teaching which ac-
cords with godliness, [4] he is puffed up with conceit, he knows nothing; he has
a morbid craving for controversy and for disputes about words, which produce
envy, dissension, slander, base suspicions, [5] and wrangling among men who
are depraved in mind and bereft of the truth, imagining that godliness is a means
of gain. [6] There is great gain in godliness with contentment; [7] for we brought
nothing into the world, and we cannot take anything out of the world; [8] but if
we have food and clothing, with these we shall be content. [9] But those who de-
sire to be rich fall into temptation, into a snare, into many senseless and hurtful
desires that plunge men into ruin and destruction. [10] For the love of money is
the root of all evils; it is through this craving that some have wandered away from
the faith and pierced their hearts with many pangs.

An Appeal to Defend the Faith

[11] But as for you, man of God, shun all this; aim at righteousness, godliness,
faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith; take
hold of the eternal life to which you were called when you made the good con-
fession in the presence of many witnesses.

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Commentary:

1-2. It is reckoned that approximately half the population of Ephesus were slaves;
so it is reasonable to assume that a sizable proportion of the Christians there
were slaves.

The Apostle does not tackle the social problem of slavery in a direct way; this
does not mean that he was happy about the situation; he simply felt it was more
urgent to make people appreciate the intrinsic dignity of all men and their equali-
ty in the order of grace (cf. Gal 3:29). Slaves too have been redeemed by Christ
and called to be holy; therefore, upright conduct is required of them as of others
(for other Pauline texts touching on slavery see, for example, Eph 6:5-9; Col 3:
22-4:1; Tit 2:9-10; Philem 8-21 and the notes on same).

St Paul provides two criteria to guide slaves in their dealings with others—aposto-
late and fraternity. For many pagans the example of their slaves was their only
way of learning about Christianity; therefore slaves should act in a way that reflec-
ted their faith and their Christian formation (v. 1). If their masters were believers,
the fraternity between master and slave should not lessen the slaves’ obligations:
they should fulfill these obligations out of a deep sense of Christian love. If this
policy is applied, the whole social structure will become imbued with a Christian
spirit and eventually the permanent abolition of slavery will come about, for “the
ferment of the Gospel has aroused and continues to arouse in the hearts of men
an unquenchable thirst for human dignity” (Vatican II, “Gaudium Et Spes”, 26).

See also the note on Col 3:22 - 4:1.

3-10. What he has to say about unmasking false teachers shows he is writing
from long experience. He twice describes them as knowing nothing. Their inten-
tions are wrong, because they seek only personal gain (v. 5); the reason why
they cause controversy and are forever arguing is to distract attention from their
defects and lack of true wisdom (v. 4).

“Sound words”: words which bring spiritual health, words of salvation (cf. note
on 1:8-10). “The sacred words [words of salvation] of our Lord Jesus Christ” (v.
3): this phrase, and the quotation from Luke 10:7 in 1 Timothy 5:18, give grounds
for thinking that at the time this letter was written there was in circulation among
the Christians of Ephesus, a written Gospel, specifically that of St Luke. However,
there is no other evidence to support this theory. The Apostle could be referring
to words of our Lord accurately passed on in oral teaching.

“Teaching which accords with godliness” (v. 3). The term “eusebeia” (”pietas”),
godliness/religion/piety, which appears in the New Testament only in the Second
Epistle of St Peter and in the Pastoral Epistles, has a broad meaning. Some-
times it refers to Christian doctrine, not in the sense of abstract truths but as a
revelation of God to man. Sometimes it means “religion” (cf. 1 Tim 6:54, where
it is translated as “godliness”). In this passage (v. 3) it is the same as “revealed
truth” insofar as revealed truth is our link with God; if one does not accept the
truth, one breaks that link; if one makes use of it for financial gain one perverts
its inner meaning.

10. “The love of money is the root of all evils”: probably a proverb accepted even
by pagans of the time, particularly the more educated ones. Christians were well
aware of the harmful effects of greed (cf. 1 Jn 2:17 and note). St Paul uses this
memorable phrase to get at the false teachers: the root cause of all their errors
is their greed for possessions. It is clearly a perverted thing to do to turn godli-
ness, religion, into a way of making money (v. 5). Those who try to satisfy this
ambition will end up unhappy and wretched.

“It hurts you to see that some use the technique of speaking about the Cross of
Christ only so as to climb and obtain promotion. They are the same people who
regard nothing as clean unless it coincides with their own particular standards.
All the more reason, then, for you to persevere in the rectitude of your intentions,
and to ask the Master to grant you the strength to say: ‘Non mea voluntas, sed
tua fiat!—Lord, may I fulfill your Holy Will with love’”(St. J. Escriva, “Furrow”, 352).

These severe warnings show how much St Paul suffers over the harm being done.
“For many, of whom I have often told you and now tell you even with tears, live as
enemies of the cross of Christ” (Phil 3:18). Good teachers, on the contrary, are
content with food and a roof over their head (v. 8); detachment has always been
a pre-condition of apostolic effectiveness: “The spirit of poverty and charity is the
glory and witness of the Church of Christ” (Vatican II, “Gaudium Et Spes”, 88).

11-16. The letter’s final piece of advice is given with special solemnity. There are
two reasons for constancy in the fight (v. 12): the call to eternal life, and fidelity
to the confession of faith made at Baptism. The second obligation, to keep what
is commanded (v. 14), is urged with an appeal to the presence of two witnesses
—God the Father, and Jesus Christ (v. 13), who firmly proclaimed his kingship to
Pontius Pilate.

There is a very close connection between perseverance and the eternal sove-
reignty of God (v. 16): “The eternity of God”, St Bernard teaches, “is the source
of perseverance [...]. Who hopes and perseveres in love but he who imitates the
eternity of his charity? Truly, perseverance reflects eternity in some way; only to
perseverance is eternity granted or, to put it better, only perseverance obtains
eternity for man” (”Book of Consideration”, 5, 14).

11. “Man of God”: this expression was used in the Old Testament of men who
performed some special God-given mission—for example, Moses (Deut 33:1; Ps
40:1), Samuel (1 Sam 9:6-7); Elijah and Elisha(1 Kings 17:18; 2 Kings 4:7, 27,
42). In the Pastoral Epistles (cf. also 2 Tim 3:17) it is applied to Timothy insofar
as ordination has conferred on him a ministry in the Church. Through ordination
“the priest is basically a consecrated man, a ‘man of God’ (1 Tim 6:11) [...]. The
ministerial priesthood in the people of God is something more than a holy public
office exercised on behalf of the community: it is primarily a configuration, a sa-
cramental and mysterious transformation of the person of the man-priest into the
person of Christ himself, the only mediator (cf. 1 Tim 2:5)” (A. del Portillo, “On
Priesthood”, pp. 44-45).

“Fight the good fight”: St Paul often uses military comparisons to describe the
Christian life (cf., e.g., 2 Cor 10:3-6; Eph 6:10-17; Col 1:29; 2 Tim 2:3; 4:7), and
they have found their way into the ascetical tradition of the Church (cf. note on
1 Tim 1:17-19). Here and in 2 Timothy he is referring more to keeping the truth
unsullied, and to preaching: the “good fight of the faith” is of great importance to
everyone.

“Confession in the presence of many witnesses”: in addition to the day of his con-
secration (cf. 1 Tim 4:14), Timothy would have often had occasion to make public
confession of his faith. However, this phrase is couched in such formal terms that
it seems to refer rather to the profession of faith which has been made at Baptism
ever since the early years of the Church (cf. Acts 2:38-41).

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

From: Luke 8:1-3

The Holy Women

[1] Soon afterward He (Jesus) went on through cities and villages, preaching and
bringing the Good News of the Kingdom of God. And the Twelve were with Him,
[2] and also some women who had been healed of evil spirits and infirmities: Mary,
called Magdalene, from whom seven demons had gone out, [3] and Joanna, the
wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for
them out of their means.

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Commentary:

1-3. The Gospel refers a number of times to women accompanying our Lord.
Here St. Luke gives us the names of three of them—Mary, called Magdalene, to
whom the risen Christ appeared beside the Holy Sepulchre (John 20:11-18; Mark
16:9); Joanna, a lady of some position, whom we also meet among the women
who went to the tomb on the morning of the Resurrection (Luke 24:10), and Su-
sanna, whom the Gospel does not mention again. The role of these women con-
sisted in helping Jesus and His disciples out of their own resources, thereby
showing their gratitude for what Christ had done for them, and in cooperating in
His ministry.

Men and women enjoy equal dignity in the Church. Within the context of that
equality, women certainly have specific characteristics which must necessarily
be reflected in their role in the Church: “All the baptized, men and women alike,
share equally in the dignity, freedom and responsibility of the children of God....
Women are called to bring to the family, to society and to the Church, charac-
teristics which are their own and which they alone can give—their gentle warmth
and untiring generosity, their love for detail, their quick-wittedness and intuition,
their simple and deep piety, their constancy.... A woman’s femininity is genuine
only if she is aware of the beauty of this contribution for which there is no sub-
stitute —and if she incorporates it into her own life” (St. J. Escriva, “Conversa-
tions”, 14 and 87).

The Gospel makes special reference to the generosity of these women. It is nice
to know that our Lord availed Himself of their charity, and that they responded to
Him with such refined and generous detachment that Christian women feel filled
with a holy and fruitful envy (cf. St. J. Escriva, “The Way”, 981).

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

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading
1 Timothy 6:2-12 ©

This is what you are to teach the brothers to believe and persuade them to do. Anyone who teaches anything different, and does not keep to the sound teaching which is that of our Lord Jesus Christ, the doctrine which is in accordance with true religion, is simply ignorant and must be full of self-conceit – with a craze for questioning everything and arguing about words. All that can come of this is jealousy, contention, abuse and wicked mistrust of one another; and unending disputes by people who are neither rational nor informed and imagine that religion is a way of making a profit. Religion, of course, does bring large profits, but only to those who are content with what they have. We brought nothing into the world, and we can take nothing out of it; but as long as we have food and clothing, let us be content with that. People who long to be rich are a prey to temptation; they get trapped into all sorts of foolish and dangerous ambitions which eventually plunge them into ruin and destruction. ‘The love of money is the root of all evils’ and there are some who, pursuing it, have wandered away from the faith, and so given their souls any number of fatal wounds.

But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth in front of many witnesses.

Responsorial Psalm
Psalm 48(49):6-10,17-20 ©