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From: Romans 8:26-30

Christians are Children of God (Continuation)

[26] Likewise the Spirit helps us in our weakness; for we do not know how to
pray as we ought, but the Spirit himself intercedes for us with sighs too deep for
words. [27] And he who searches the hearts of men knows what is the mind of
the Spirit, because the Spirit intercedes for the saints according to the will of
God.

[28] We know that in everything God works for good with those who love him,
who are called according to his purpose. [29] For those whom he foreknew he
also predestined to be conformed to the image of his Son, in order that he might
be the first-born among many brethren. [30] And those whom he predestined he
also called; and those whom he called he also justified; and those whom he jus-
tified he also glorified.

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Commentary:

“The action of the Holy Spirit may pass unnoticed because God does not reveal
to us his plans, and because man’s sin obscures the divine gifts. But faith tells
us that God is always acting. He has created us and maintains us in existence,
and he is leading all creation by his grace towards the glorious freedom of the
children of God” (St J. Escriva, “Christ Is Passing By”, 130).

28. Awareness of God as Father helps us see all the events of our life as orche-
strated by the lovable Will of God. Our Father gives us what is best for us and
expects us to discover his paternal love in adverse as well as in favorable events.
“Notice”, St Bernard points out, “that he does not say that things suit our whims
but that they work for our good. They serve not caprice but usefulness; not plea-
sure but salvation; not what we desire but what is good for us. In that sense eve-
rything works for our good, even death itself, even sin [...]. Is it not the case that
sins do good to him who on their account becomes more humble, more fervent,
more solicitous, more on guard, more prudent?” (”De Fallacia Et Brevitate Vitae”,
6). If we have this optimistic, hopeful attitude, we will overcome every difficulty
we meet: “The whole world seems to be coming down on top of you. Whichever
way you turn you find no way out. This time, it is impossible to overcome the
difficulties.

“But, have you again forgotten that God is your Father?—all-powerful, infinitely
wise, full of mercy. He would never send you anything evil. That thing that is
worrying you is good for you, even though those earthbound eyes of yours may
not be able to see it now.

“’Omnia in bonum!’ Lord, once again and always, may your most wise Will be
done!” (St. J. Escriva, “The Way of the Cross”, IX, 4).

29. Christ is called the “first-born” for many reasons. He is “the first-born of all
creation” (Col 1:15) because he is eternally begotten and because “all things
were made through him” (Jn 1:3). He is also the new Adam and therefore the
head of the human race in the work of redemption (cf. 1 Cor 15:22, 45). He is
“the first-born from the dead” (cf. Col 1:18; Rev 1:5) and therefore is the head
of all those who have reached heaven and all who are awaiting their future resur-
rection (1 Cor 15:20, 23). Finally, he is the “first-born among many brethren” be-
cause, in the order of grace, he gives us a share in his divine sonship: by means
of habitual grace—”sanctifying” grace—we become children of God and brothers
and sisters of Jesus Christ. “For, just as God chose to communicate to others
his natural goodness, giving them a share in that goodness, so that he might
be not only good but also the author of good things; so the Son of God chose
to communicate to others a sonship like his own, so that he might be not only
a son, but the first-born of many sons” (St Thomas Aquinas, “Commentary on
Rom, ad loc.”).

This remarkable fact is what leads the Christian to imitate Christ: our divine
sonship moves us to reflect the words and gestures of his Only-begotten Son.

“Lord, help me decide to tear off, through penance, this pitiful mask I have fa-
shioned with my wretched doings.... Then, and only then, by following the path
of contemplation and atonement, will my life begin to copy faithfully the features
of your life. We will find ourselves becoming more and more like you.

“We will be other Christs, Christ himself, ‘ipse Christus’” (St. J. Escriva, “The
Way of the Cross”, VI).

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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 13:22-30

The Narrow Gate

[22] He (Jesus) went on his way through towns and villages, teaching, and jour-
neying toward Jerusalem. [23] And some one said to him, “Lord, will those who
are saved be few?” And he said to them, [24] “Strive to enter by the narrow door;
for many, I tell you, will seek to enter and will not be able. [25] When once the
householder has risen up and shut the door, you will begin to stand outside and
knock at the door, saying, ‘Lord, open to us.’ He will answer you, ‘I do not know
where you are from.’ [26] Then you will begin to say, ‘We ate and drank in your
presence, and you taught in our streets.’ [27] But he will say, ‘I tell you, I do not
know where you come from; depart from me, all you workers of iniquity!” [28]
There you will weep and gnash your teeth, when you see Abraham and Isaac
and Jacob and all the prophets in the kingdom of God and you yourselves thrust
out. [29] And men will come from east and west, and from north and south, and
sit at table in the kingdom of God. [30] And behold, some are last who will be
first, and some are first who will be last.”

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Commentary:

23-24. Everyone is called to form part of the Kingdom of God, for he “desires all
men to be saved” (1 Tim 2:4). “Those who, through no fault of their own, do not
know the Gospel of Christ or his Church, but who nevertheless seek God with
a sincere heart and, moved by grace, try in their actions to do his will as they
know it through the dictates of their conscience: those too may achieve eternal
salvation. Nor shall divine providence deny the assistance necessary for salva-
tion to those who, without any fault of theirs, have not yet arrived at an explicit
knowledge of God, and who, not without grace, strive to lead a good life. What-
ever good or truth is found among them is considered by the Church to be a pre-
paration for the Gospel and given by him who enlightens all men that they may
at length have life” (Vatican II, “Lumen Gentium”, 16).

Certainly, only those who make a serious effort can reach the goal of salvation
(cf. Lk 16:16; Mt 11:12). Our Lord tells us so by using the simile of the narrow
gate. “A Christian’s struggle must be unceasing, for interior life consists in begin-
ning and beginning again. This prevents us from proudly thinking that we are per-
fect already. It is inevitable that we should meet difficulties on our way. If we did
not come up against obstacles, we would not be creatures of flesh and blood.
We will always have passions that pull us downwards; we will always have to
defend ourselves against more or less self-defeating urges” (St. J. Escriva,
“Christ Is Passing By”, 75).

25-28. As at other times, Jesus describes eternal life by using the example of a
banquet (cf., e.g., Lk 12:35ff; 14:15). Knowing the Lord and listening to his prea-
ching is not enough for getting to heaven; what God judges is how we respond
to the grace he gives us: “Not everyone who says to me, ‘Lord, Lord,’ shall enter
the kingdom of heaven, but he who does the will of my Father who is in heaven”
(Mt 7:21).

29-30. Generally speaking, the Jewish people regarded themselves as the sole
beneficiaries of the messianic promises made by the prophets; but Jesus pro-
claims that salvation is open to everyone. The only condition he lays down is that
men freely respond to God’s merciful call. When Christ died on the cross the veil
of the temple was torn in two (Lk 23:45 and par.), a sign of the end of the distinc-
tion between Jews and Gentiles. St Paul teaches: “For he [Christ] is our peace,
who has made us both one, and has broken down the dividing wall [...] that he
might create in himself one new man in place of the two, so making peace, and
might reconcile us both to God in one body through the cross, thereby bringing
the hostility to an end” (Eph 2:14-16). Therefore, “all men are called to belong to
the new people of God. This people therefore, whilst remaining one and only one,
is to be spread throughout the whole world and to all ages in order that the de-
sign of God’s will may be fulfilled: he made human nature one in the beginning
and has decreed that all his children who were scattered should be finally ga-
thered together as one” (Vatican II, “Lumen Gentium”, 13).

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