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From: 1 Timothy 1:12-17

Greeting

[1] Paul, an apostle of Christ Jesus by command of God our Savior and of
Christ Jesus our hope,

[2] To Timothy, my true child in the faith: Grace, mercy, and peace from
God the Father and Christ Jesus our Lord.

Paul Recalls His Own Conversion

[12] I thank him who has given me strength for this, Christ Jesus our
Lord, because he judged me faithful by appointing me to his service,
[13] though I formerly blasphemed and persecuted and insulted him; but
I received mercy because I had acted ignorantly in unbelief, [14] and the
grace of our Lord overflowed for me with the faith and love that are in
Christ Jesus. [15] The saying is sure and worthy of full acceptance,
that Christ Jesus came into the world to save. And I am the foremost
of sinners; [16] but I received mercy for this reason, that in me, as the
foremost, Jesus Christ might display his perfect patience for an example
to those who were to believe in him for eternal life. [17] To the king of
ages, immortal, invisible, the only God, be honor and glory for ever
and ever. Amen.

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Commentary:

12-13. This clearly autobiographical passage, which shows the
Apostle’s humility (cf., e.g., 1 Cor 15:9-10), is evidence of the
letter’s Pauline authorship: it is difficult to believe that a later
disciple would have dared to call St Paul a “blasphemer”,
“persecutor” or “insulter” or made him describe himself as “the
foremost of sinners”.

St Paul’s conversion is an example of a miracle of grace; only by the
mercy of God could he have been changed and become the Apostle of
the Gentiles and such a faithful minister of the Gospel. This change
which grace worked in Paul can also help all who approach the Church
to have great confidence in God’s mercy and forgiveness; like a good
father, God is always ready to receive the repentant sinner.

The sacred text shows quite clearly that the initiative lies with God
when it comes to calling people to Church office. The call to the
priesthood is a grace from God; it is God who makes the choice
and then he gives the person he has chosen the strength to fulfill
his office worthily. In this connection Bishop Alvaro del Portillo
has written: “Christian priesthood is not, then, in the line of ethical
relationships among men nor on the level of a merely human attempt
to approach God: it is a gift from God and it is irreversibly located on
the vertical line of the search for man by his Creator and Sanctifier
and on the sacramental line of the gratuitous opening up to man
of God’s intimate life. In other words, Christian priesthood is
essentially (this is the only possible way it can be understood) an
eminently sacred mission, both in its origin (Christ) and in its
content (the divine mystery) and by the very manner in which it is
conferred—a sacrament” (”On Priesthood”, pp. 59f).

14. “In Christ Jesus”: this expression is being used with a special
technical meaning: it refers to the position of the new man who,
after the “washing of regeneration and renewal in the Holy Spirit”
(Titus 3:5) which takes place at Baptism, is now united to Christ,
made a Christian. At Baptism the mercy of God not only justifies
the sinner but causes him to share profoundly in God’s own life by
means of grace, faith and love. These three gifts are a sign that the
Christian has truly been built into the body of Christ (cf. 2 Tim
1:13).

15. “The saying is sure and worthy of full acceptance”: or, more
literally, “Word of honor, which you can totally rely on”. This form
of words is used a number of times in the Pastoral Epistles to focus
attention on some important doctrinal point (cf. 1 Tim 3:1; 4:9; 2 Tim
2:11; Tit 3-8).

The point being emphasized here is that “Christ Jesus came into the
world to save sinners”. The Apostle has condensed into very few words
God’s plan for the redemption of mankind, which he will go on to say
more about later (cf. 1 Tim 2:3-7; Tit 2:11-14; 3:3-7). “The mercy of
God is infinite,” says St Francis of Assisi, “and, according to the
Gospel, even if our sins were infinite, his mercy is yet greater than
our sins. And the Apostle St Paul has said that Christ the blessed
came into the world to save sinners” (”The Little Flowers of St Francis”,
chap. 26).

This is in fact one of the basic truths of faith and appears in the Creed:
“For us men and for our salvation he came down from heaven”. He
came to save us from the only evil, that which can separate us from
God—sin.

By his victory over sin Christ gave men and women the honor of being
sons and daughters of God; this new character and status equips them
o light up the world around them with the brightness of their Christian
lives (cf. Phil 2:15). They can have this effect on others if they really
commit themselves to have the same mind as “was in Christ Jesus”
(Phil 2:5), for “it is impossible to live according to the heart of Jesus
Christ and not to know that we are sent, as he was, ‘to save all
sinners’ (1 Tim 1:15), with the clear realization that we ourselves
need to trust in the mercy of God more and more every day. As a result,
we will foster in ourselves a vehement desire to be co-redeemers with
Christ, to save all souls with him” ([St] J. Escriva, “Christ Is Passing
By”, 121).

17. This section (vv. 12-17) closes with a solemn doxology. Similar
exclamatory passages in praise of God appear elsewhere in the Apostle’s
writings (Rom 2:36; 16:27; Phil 4:20; etc.). This was probably an early
formula used in the liturgy of Ephesus and other Asia Minor churches.
The fact that it ends with an “Amen” seems to confirm this. In contrast
to the energetic attempts of the civil authorities at the time to foster
emperor-worship, Christians proclaimed that God is lord of the universe
and will reign forever.

It is true, of course, that because God’s glory is infinite, it cannot be
enhanced by man extolling God’s attributes. However, once one knows
the greatness of God, creator and ruler of the universe, and knows that
all things are dependent on him, one has a duty to show God due honor
both internally and externally. Actions of that kind are expressions of
the virtue of religion, whose “actions are directly and immediately
ordered to the honor of God” (”Summa Theologiae” II-II, q. 81, a. 61).
“Of all the duties which man has to fulfill that, without doubt, is the
chiefest and holiest which commands him to worship God with devotion
and piety. This follows of necessity from the truth that we are ever in
the power of God, are ever guided by his will and providence, and,
having come forth from him, must return to him” (Leo XIII, “Libertas
Praestantissimum”, 25).

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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.

From: Luke 15:1-32

Parable’s of God’s Mercy

[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

[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

[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.

The Prodigal Son

[11] And He said, “There was a man who had two sons; [12] and the
younger of them said to his father, `Father, give me the share of
property that falls to me.’ And he divided his living between them. [13]
Not many days later, the younger son gathered all he had and took
his journey into a far country, and there he squandered his property in
loose living. [14] And when he had spent everything, a great famine
arose in that country, and he began to be in want. [15] So he went and
joined himself to one of the citizens of that country, who sent him
into his fields to feed swine. [16] And he would gladly have fed on
the pods that the swine ate; and no one gave him anything. [17] But
when he came to himself he said, `How can many of my father’s hired
servants have bread enough and to spare, but I perish here with
hunger! [18] I will arise and go to my father, and I will say to him,
“Father, I have sinned against Heaven and before you; [19] I am no
longer worthy to be called your son; treat me as one of your hired
servants.’” [20] And he arose and came to his father. But while he was
yet at a distance, his father saw him and had compassion, and ran
and embraced him and kissed him. [21] And the son said to him,
`Father, I have sinned against Heaven and before you; I am no longer
worthy to be called your son.’ [22] But the father said to his servants,
`Bring quickly the best robe, and put it on him; and put a ring on his
hand, and shoes on his feet; [23] and bring the fatted calf and kill it,
and let us eat and make merry; [24] for this my son was dead, and
is alive again; he was lost, and is found.’ And they began to make
merry.

[25] “Now his elder son was in the field; and as he came and drew near
to the house, he heard music and dancing. [26] And he called one of
the servants and asked what this meant. [27] And he said to him, `Your
brother has come, and your father has killed the fatted calf, because
he has received him safe and sound.’ [28] But he was angry and refused
to go in. His father came out and entreated him, [29] but he answered
his father, `Lo, these many years I have served you, and I never
disobeyed your command; yet you never gave me a kid, that I might
make merry with my friends. [30] But when this son of yours came,
who has devoured your living with harlots, you killed for him the fatted
calf!’ [31] And he said to him, `Son, you are always with me, and all
that is mine is yours. [32] It was fitting to make merry and be glad,
for this your brother was dead, and is alive; he was lost, and is
found.’”

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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).

11. This is one of Jesus’ most beautiful parables, which teaches us
once more that God is a kind and understanding Father (cf. Matthew
6:8; Romans 8:15; 2 Corinthians 1:3). The son who asks for his part
of the inheritance is a symbol of the person who cuts himself off from
God through sin. “Although the word `mercy’ does not appear, this
parable nevertheless expresses the essence of the divine mercy in
a particularly clear way” (John Paul II, “Dives In Misericordia”, 5).

12. “That son, who receives from the father the portion of the
inheritance that is due him and leaves home to squander it in a far
country `in loose living’, in a certain sense is the man of every
period, beginning with the one who was the first to lose the
inheritance of grace and original justice. The analogy at this point
is very wide-ranging. The parable indirectly touches upon every breach
of the covenant of love, every loss of grace, every sin” (”Dives In
Misericordia”, 5).

14-15. At this point in the parable we are shown the unhappy effects
of sin. The young man’s hunger evokes the anxiety and emptiness a
person feels when he is far from God. The prodigal son’s predicament
describes the enslavement which sin involves (cf. Romans 1:25; 6:6;
Galatians 5:1): by sinning one loses the freedom of the children of God
(cf. Romans 8:21; Galatians 4:31; 5:13) and hands oneself over the
power of Satan.

17-21. His memory of home and his conviction that his father loves him
cause the prodigal son to reflect and to decide to set out on the right
road. “Human life is in some way a constant returning to our Father’s
house. We return through contrition, through the conversion of heart
which means a desire to change, a firm decision to improve our life and
which, therefore, is expressed in sacrifice and self-giving. We return to
our Father’s house by means of that sacrament of pardon in which, by
confessing our sins, we put on Jesus Christ again and become His
brothers, members of God’s family” ([St] J. Escriva, “Christ Is Passing
By”, 64).

20-24. God always hopes for the return of the sinner; He wants him to
repent. When the young man arrives home his father does not greet him
with reproaches but with immense compassion, which causes him to
embrace his son and cover him with kisses.

20. “There is no doubt that in this simple but penetrating analogy to
the figure of the father reveals to us God as Father. The conduct of
the father in the parable and his whole behavior, which manifests his
internal attitude, enables us to rediscover the individual threads of
the Old Testament vision of mercy in a synthesis which is totally new,
full of simplicity and depth. The father of the prodigal son is faithful to
this fatherhood, faithful to the love that he had always lavished on his
son. This fidelity is expressed in the parable not only by his immediate
readiness to welcome him home when he returns after having
squandered his inheritance; it is expressed even more fully by that
joy, that merrymaking for the squanderer after his return, merrymaking
which is so generous that it provokes the opposition and hatred of the
elder brother, who had never gone far away from his father and had
never abandoned the home.

“The father’s fidelity to himself [...] is at the same time expressed in a
manner particularly charged with affection. We read, in fact, that when
the father saw the prodigal son returning home `he had COMPASSION,
ran to meet him, threw his arms around his neck and kissed him.’ He
certainly does this under the influence of a deep affection, and this
also explains his generosity towards his son, that generosity which
so angers the elder son” (”Dives In Misericordia”, 6).

“When God runs towards us, we cannot keep silent, but with St. Paul
we exclaim, “ABBA PATER”: `Father, my Father!’ (Romans 8:15), for,
though He is the creator of the universe, He doesn’t mind our not using
high-sounding titles, nor worry about our not acknowledging His
greatness. He wants us to call Him Father; He wants us to savor that
word, our souls filling with joy [...].

“God is waiting for us, like the father in the parable, with open arms,
even though we don’t deserve it. It doesn’t matter how great our debt
is. Just like the prodigal son, all we have to do is open our heart,
to be homesick for our Father’s house, to wonder at and rejoice in the
gift which God makes us of being able to call ourselves His children,
of really being His children, even though our response to Him has been
so poor” ([St] J. Escriva, “Christ Is Passing By”, 64).

25-30. God’s mercy is so great that man cannot grasp it: as we can
see in the case of the elder son, who thinks his father loves the younger
son excessively, his jealousy prevents him from understanding how his
father can do so much to celebrate the recovery of the prodigal; it
cuts him off from the joy that the whole family feels. “It’s true that
he was a sinner. But don’t pass so final a judgment on him. Have pity
in your heart, and don’t forget that he may yet be an Augustine, while
you remain just another mediocrity” ([St J. Escriva, “The Way”, 675).

We should also consider that if God has compassion towards sinners,
He must have much much more towards those who strive to be faithful
to Him. St. Therese of Lisieux understood this very well: “What joy to
remember that our Lord is just; that He makes allowances for all our
shortcomings, and knows full well how weak we are. What have I to fear
then? Surely the God of infinite justice who pardons the prodigal son
with such mercy will be just with me `who am always with Him’?” (”The
Story of a Soul”, Chapter 8).

32. “Mercy, as Christ has presented it in the parable of the prodigal son,
has THE INTERIOR FORM OF THE LOVE that in the New Testament is
called AGAPE. This love is able to reach down to every prodigal son,
to every human misery, and above all to every form of moral misery, to
sin. When this happens, the person who is the object of mercy does not
feel humiliated, but rather found again and `restored to value’. The father
first and foremost expresses to him his joy, that he has been `found
again’ and that he has `returned to life’. This joy indicates a good that
has remained intact: even if he is a prodigal, a son does not cease to
be truly his father’s son; it also indicates a good that has been found
again, which in the case of the prodigal son was his return to the truth
about himself” (”Dives In Misericordia”, 6).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.