Lk 18, 35-43 Have sight; your faith has saved you

(Lk 18, 35-43) Have sight; your faith has saved you.

[35] Now as he approached Jericho a blind man was sitting by the roadside begging, [36] and hearing a crowd going by, he inquired what was happening. [37] They told him, "Jesus of Nazareth is passing by." [38] He shouted, "Jesus, Son of David, have pity on me!" [39] The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, "Son of David, have pity on me!" [40] Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him, [41] "What do you want me to do for you?" He replied, "Lord, please let me see." [42] Jesus told him, "Have sight; your faith has saved you." [43] He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.

(CCC 2616) Prayer to Jesus is answered by him already during his ministry, through signs that anticipate the power of his death and Resurrection: Jesus hears the prayer of faith, expressed in words (the leper, Jairus, the Canaanite woman, the good thief) (Cf. Mk 1:40-41; 5:36; 7:29; Cf. Lk 23:39-43) or in silence (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of the sinful woman) (Cf. Mk 25; 5:28; Lk 7:37-38). The urgent request of the blind men, "Have mercy on us, Son of David" or "Jesus, Son of David, have mercy on me!" has-been renewed in the traditional prayer to Jesus known as the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!" (Mt 9:27, Mk 10:48). Healing infirmities or forgiving sins, Jesus always responds to a prayer offered in faith: "Your faith has made you well; go in peace." St. Augustine wonderfully summarizes the three dimensions of Jesus' prayer: "He prays for us as our priest, prays in us as our Head, and is prayed to by us as our God. Therefore let us acknowledge our voice in him and his in us" (St. Augustine, En. in Ps. 85, 1: PL 37, 1081; cf. GILH 7).

Lk 18, 31-34 The Son of Man will be mocked, killed

(Lk 18, 31-34) The Son of Man will be mocked, killed

[31] Then he took the Twelve aside and said to them, "Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled. [32] He will be handed over to the Gentiles and he will be mocked and insulted and spat upon; [33] and after they have scourged him they will kill him, but on the third day he will rise." [34] But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.

(CCC 601) The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin (Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14). Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures" (1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23). In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant (Cf. Isa 53:7-8 and Acts 8:32-35). Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant (Cf. Mt 20:28). After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles (Cf. Lk 24:25-27, 44-45). (CCC 649) As for the Son, he effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise (Cf. Mk 8:31; 9:9-31; 10:34). Elsewhere he affirms explicitly: "I lay down my life, that I may take it again…. I have power to lay it down, and I have power to take it again" (Jn 10:17-18). "We believe that Jesus died and rose again" (1 Thess 4:14).

Lk 18, 28-30 Eternal life in the age to come

(Lk 18, 28-30) Eternal life in the age to come

[28] Then Peter said, "We have given up our possessions and followed you." [29] He said to them, "Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God [30] who will not receive (back) an overabundant return in this present age and eternal life in the age to come."

(CCC 918) From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her authority, gladly accepted and approved (PC 1). (CCC 917) "From the God-given seed of the counsels a wonderful and wide-spreading tree has grown up in the field of the Lord, branching out into various forms of the religious life lived in solitude or in community. Different religious families have come into existence in which spiritual resources are multiplied for the progress in holiness of their members and for the good of the entire Body of Christ" (LG 43). (CCC 919) Bishops will always strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit; the approval of new forms of consecrated life is reserved to the Apostolic See (Cf. CIC, can. 605). (CCC 920) Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance" (CIC, can. 603 § 1). (CCC 921) They manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One. (CCC 1828) The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who "first loved us" (Cf. 1 Jn 4:19): If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages,… we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands… we are in the position of children (St. Basil, Reg. fus. tract., prol. 3 PG 31, 896 B).

Lk 18, 24-27 Then who can be saved?

(Lk 18, 24-27) Then who can be saved?

[24] Jesus looked at him (now sad) and said, "How hard it is for those who have wealth to enter the kingdom of God! [25] For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God." [26] Those who heard this said, "Then who can be saved?" [27] And he said, "What is impossible for human beings is possible for God."

(CCC 2547) The Lord grieves over the rich, because they find their consolation in the abundance of goods (Lk 6:24). "Let the proud seek and love earthly kingdoms, but blessed are the poor in spirit for theirs is the Kingdom of heaven" (St. Augustine, De serm. Dom. in monte 1, 1, 3: PL 34, 1232). Abandonment to the providence of the Father in heaven frees us from anxiety about tomorrow (Cf. Mt 6:25-34). Trust in God is a preparation for the blessedness of the poor. They shall see God. (CCC 928) "A secular institute is an institute of consecrated life in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctification of the world especially from within" (CIC, can. 710). (CCC 929) By a "life perfectly and entirely consecrated to [such] sanctification," the members of these institutes share in the Church's task of evangelization, "in the world and from within the world," where their presence acts as "leaven in the world" (Pius XII, Provida Mater; cf. PC 11). "Their witness of a Christian life" aims "to order temporal things according to God and inform the world with the power of the gospel." They commit themselves to the evangelical counsels by sacred bonds and observe among themselves the communion and fellowship appropriate to their "particular secular way of life" (Cf. CIC, can. 713 § 2). (CCC 930) Alongside the different forms of consecrated life are "societies of apostolic life whose members without religious vows pursue the particular apostolic purpose of their society, and lead a life as brothers or sisters in common according to a particular manner of life, strive for the perfection of charity through the observance of the constitutions. Among these there are societies in which the members embrace the evangelical counsels" according to their constitutions (Cf. CIC, can. 731 §§ 1 and 2).

Lk 18, 18-23 Come, follow me

(Lk 18, 18-23) Come, follow me

[18] An official asked him this question, "Good teacher, what must I do to inherit eternal life?" [19] Jesus answered him, "Why do you call me good? No one is good but God alone. [20] You know the commandments, 'You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'" [21] And he replied, "All of these I have observed from my youth." [22] When Jesus heard this he said to him, "There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me." [23] But when he heard this he became quite sad, for he was very rich.

(CCC 2544) Jesus enjoins his disciples to prefer him to everything and everyone, and bids them "renounce all that [they have]" for his sake and that of the Gospel (Lk 14:33; cf. Mk 8:35). Shortly before his passion he gave them the example of the poor widow of Jerusalem who, out of her poverty, gave all that she had to live on (Cf. Lk 21:4). The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven. (CCC 925) Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church (Cf. CIC, cann. 607; 573; UR 15). (CCC 926) Religious life derives from the mystery of the Church. It is a gift she has received from her Lord, a gift she offers as a stable way of life to the faithful called by God to profess the counsels. Thus, the Church can both show forth Christ and acknowledge herself to be the Savior's bride. Religious life in its various forms is called to signify the very charity of God in the language of our time. (CCC 927) All religious, whether exempt or not, take their place among the collaborators of the diocesan bishop in his pastoral duty (Cf. CD 33-35; CIC, can. 591). From the outset of the work of evangelization, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms (Cf. AG 18; 40). "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations" (John Paul II, RMiss 69).

Lk 18, 15-17 Let the children come to me

(Lk 18, 15-17) Let the children come to me

[15] People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them. [16] Jesus, however, called the children to himself and said, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. [17] Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it."

(CCC 526) To become a child in relation to God is the condition for entering the kingdom (Cf. Mt 18:3-4). For this, we must humble ourselves and become little. Even more: to become "children of God" we must be "born from above" or "born of God" (Jn 3: 7; 1:13; 1:12; cf. Mt 23:12). Only when Christ is formed in us will the mystery of Christmas be fulfilled in us (Cf. Gal 4:19). Christmas is the mystery of this "marvellous exchange": O marvellous exchange! Man's Creator has become man, born of the Virgin. We have been made sharers in the divinity of Christ who humbled himself to share our humanity (LH, antiphon I of Evening Prayer for January 1st). (CCC 2025) We can have merit in God's sight only because of God's free plan to associate man with the work of his grace. Merit is to be ascribed in the first place to the grace of God, and secondly to man's collaboration. Man's merit is due to God.

Lk 18, 9-14 Who humbles himself will be exalted

(Lk 18, 9-14) Who humbles himself will be exalted

[9] He then addressed this parable to those who were convinced of their own righteousness and despised everyone else. [10] "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. [11] The Pharisee took up his position and spoke this prayer to himself, 'O God, I thank you that I am not like the rest of humanity - greedy, dishonest, adulterous - or even like this tax collector. [12] I fast twice a week, and I pay tithes on my whole income.' [13] But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.' [14] I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."

(CCC 2631) The first movement of the prayer of petition is asking forgiveness, like the tax collector in the parable: "God, be merciful to me a sinner!" (Lk 18:13). It is a prerequisite for righteous and pure prayer. A trusting humility brings us back into the light of communion between the Father and his Son Jesus Christ and with one another, so that "we receive from him whatever we ask" (1 Jn 3:22; cf. 1:7-2:2). Asking forgiveness is the prerequisite for both the Eucharistic liturgy and personal prayer. (CCC 2166) The Christian begins his prayers and activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." (CCC 2559) "Prayer is the raising of one's mind and heart to God or the requesting of good things from God" (St. John Damascene, De fide orth. 3, 24: PG 94, 1089C) But when we pray, do we speak from the height of our pride and will, or "out of the depths" of a humble and contrite heart? (Ps 130:1). He who humbles himself will be exalted (Cf. Lk 18:9-14); humility is the foundation of prayer, Only when we humbly acknowledge that "we do not know how to pray as we ought" (Rom 8:26), are we ready to receive freely the gift of prayer. "Man is a beggar before God" (St. Augustine, Sermo 56, 6, 9: PL 38, 381). (CCC 2613) Three principal parables on prayer are transmitted to us by St. Luke: - the first, "the importunate friend" (Cf. Lk 11:5-13). invites us to urgent prayer: "Knock, and it will be opened to you." To the one who prays like this, the heavenly Father will "give whatever he needs," and above all the Holy Spirit who contains all gifts. - The second, "the importunate widow" (Cf. Lk 18:1-8), is centered on one of the qualities of prayer: it is necessary to pray always without ceasing and with the patience of faith. "And yet, when the Son of Man comes, will he find faith on earth?" - The third parable, "the Pharisee and the tax collector" (Cf. Lk 18:9-14), concerns the humility of the heart that prays. "God, be merciful to me a sinner!" the Church continues to make this prayer its own: Kyrie eleison! (CCC 2649) Prayer of praise is entirely disinterested and rises to God, lauds him, and gives him glory for his own sake, quite beyond what he has done, but simply because HE IS.

Lk 18, 1-8 To pray always without becoming weary

Luke 18

(Lk 18, 1-8) To pray always without becoming weary

[1] Then he told them a parable about the necessity for them to pray always without becoming weary. He said, [2] "There was a judge in a certain town who neither feared God nor respected any human being. [3] And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.' [4] For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being, [5] because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'" [6] The Lord said, "Pay attention to what the dishonest judge says. [7] Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? [8] I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?"

(CCC 2157) The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties. (CCC 2639) Praise is the form of prayer which recognizes most immediately that God is God. It lauds God for his own sake and gives him glory, quite beyond what he does, but simply because HE IS. It shares in the blessed happiness of the pure of heart who love God in faith before seeing him in glory. By praise, the Spirit is joined to our spirits to bear witness that we are children of God (Cf. Rom 8:16), testifying to the only Son in whom we are adopted and by whom we glorify the Father. Praise embraces the other forms of prayer and carries them toward him who is its source and goal: the "one God, the Father, from whom are all things and for whom we exist" (1 Cor 8:6). (CCC 1058) The Church prays that no one should be lost: "Lord, let me never be parted from you." If it is true that no one can save himself, it is also true that God "desires all men to be saved" (1 Tim 2:4), and that for him "all things are possible" (Mt 19:26). (CCC 1802) The Word of God is a light for our path. We must assimilate it in faith and prayer and put it into practice. This is how moral conscience is formed. (CCC 2098) The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. "[We] ought always to pray and not lose heart" (Lk 18:1). (CCC 2643) The Eucharist contains and expresses all forms of prayer: it is "the pure offering" of the whole Body of Christ to the glory of God's name (Cf. Mal 1:11) and, according to the traditions of East and West, it is the "sacrifice of praise."

Lk 17, 22-37 To see one of the days of the Son of Man

(Lk 17, 22-37) To see one of the days of the Son of Man

[22] Then he said to his disciples, "The days will come when you will long to see one of the days of the Son of Man, but you will not see it. [23] There will be those who will say to you, 'Look, there he is,' (or) 'Look, here he is.' Do not go off, do not run in pursuit. [24] For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be (in his day). [25] But first he must suffer greatly and be rejected by this generation. [26] As it was in the days of Noah, so it will be in the days of the Son of Man; [27] they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all. [28] Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building; [29] on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all. [30] So it will be on the day the Son of Man is revealed. [31] On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind.[32] Remember the wife of Lot. [33] Whoever seeks to preserve his life will lose it, but whoever loses it will save it. [34] I tell you, on that night there will be two people in one bed; one will be taken, the other left. [35] And there will be two women grinding meal together; one will be taken, the other left." [36] 37 They said to him in reply, "Where, Lord?" He said to them, "Where the body is, there also the vultures will gather."

(CCC 889) In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. By a "supernatural sense of faith" the People of God, under the guidance of the Church's living Magisterium, "unfailingly adheres to this faith" (LG 12; cf. DV 10). (CCC 294) The glory of God consists in the realization of this manifestation and communication of his goodness, for which the world was created. God made us "to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace" (Eph 1:5-6), for "the glory of God is man fully alive; moreover man's life is the vision of God: if God's revelation through creation has already obtained life for all the beings that dwell on earth, how much more will the Word's manifestation of the Father obtain life for those who see God" (St. Irenaeus, Adv. haeres. 4, 20, 7: PG 7/1, 1037). The ultimate purpose of creation is that God "who is the creator of all things may at last become "all in all", thus simultaneously assuring his own glory and our beatitude" (AG 2; cf. 1 Cor 15:28). (CCC 681) On Judgement Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history. (CCC 682) When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace. (CCC 1720) The New Testament uses several expressions to characterize the beatitude to which God calls man: - the coming of the Kingdom of God (Cf. Mt 4:17); - the vision of God: "Blessed are the pure in heart, for they shall see God" (Mt 5:8; cf. 1 Jn 2; 1 Cor 13:12) - entering into the joy of the Lord (Mt 25:21-23); - entering into God's rest (Cf. Heb 4:7-11): There we shall rest and see, we shall see and love, we shall love and praise. Behold what will be at the end without end. For what other end do we have, if not to reach the kingdom which has no end? (St. Augustine, De civ. Dei 22, 30, 5: PL 41, 804).

Lk 17, 20-21 The kingdom of God is among you

(Lk 17, 20-21) The kingdom of God is among you

[20] Asked by the Pharisees when the kingdom of God would come, he said in reply, "The coming of the kingdom of God cannot be observed, [21] and no one will announce, 'Look, here it is,' or, 'There it is.' For behold, the kingdom of God is among you."

(CCC 543) Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations (Cf. Mt 8:11 10:5-7; 28:19). To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest (LG 5; cf. Mk 4:14, 26-29; Lk 12:32). (CCC 544) The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to "preach good news to the poor" (Lk 4:18; cf. 7:22); he declares them blessed, for "theirs is the kingdom of heaven" (Mt 5:3). To them - the "little ones" - the Father is pleased to reveal what remains hidden from the wise and the learned (Cf. Mt 11:25). Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation (Cf. Mt 21:18; Mk 2:23-26; Jn 4:61; 19:28; Lk 9:58). Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom (Cf. Mt 25:31-46). (CCC 545) Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners" (Mk 2:17; cf. l Tim 1:15). He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents" (Lk 15:7; cf. 7:11-32). The supreme proof of his love will be the sacrifice of his own life "for the forgiveness of sins" (Mt 26:28).

Lk 17, 11-19 Stand up and go; your faith has saved you

(Lk 17, 11-19) Stand up and go; your faith has saved you

[11] As he continued his journey to Jerusalem, he traveled through Samaria and Galilee. [12] As he was entering a village, ten lepers met (him). They stood at a distance from him [13] and raised their voice, saying, "Jesus, Master! Have pity on us!" [14] And when he saw them, he said, "Go show yourselves to the priests." As they were going they were cleansed. [15] And one of them, realizing he had been healed, returned, glorifying God in a loud voice; [16] and he fell at the feet of Jesus and thanked him. He was a Samaritan. [17] Jesus said in reply, "Ten were cleansed, were they not? Where are the other nine? [18] Has none but this foreigner returned to give thanks to God?" [19] Then he said to him, "Stand up and go; your faith has saved you."

(CCC 2134) The first commandment summons man to believe in God, to hope in him, and to love him above all else. (CCC 2133) "You shall love the Lord your God with all your heart, and with all your soul and with all your strength" Deut 6:5). (CCC 2136) The duty to offer God authentic worship concerns man both as an individual and as a social being. (CCC 2137) "Men of the present day want to profess their religion freely in private and in public" (DH 15). (CCC 2062) The Commandments properly so-called come in the second place: they express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord's loving initiative. It is the acknowledgement and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history. (CCC 2099) It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: "Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice" (St. Augustine, De civ. Dei 10, 6: PL 41, 283). (CCC 2280) Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of.

Lk 17, 7-10 We are unprofitable servants

(Lk 17, 7-10) We are unprofitable servants

[7] "Who among you would say to your servant who has just come in from plowing or tending sheep in the field, 'Come here immediately and take your place at table'? [8] Would he not rather say to him, 'Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'? [9] Is he grateful to that servant because he did what was commanded? [10] So should it be with you. When you have done all you have been commanded, say, 'We are unprofitable servants; we have done what we were obliged to do.'"

(CCC 223) It means coming to know God's greatness and majesty: "Behold, God is great, and we know him not" (Job 36:26). Therefore, we must "serve God first" (St. Joan of Arc). (CCC 340) God wills the interdependence of creatures. The sun and the moon, the cedar and the little flower, the eagle and the sparrow: the spectacle of their countless diversities and inequalities tells us that no creature is self-sufficient. Creatures exist only in dependence on each other, to complete each other, in the service of each other. (CCC 358) God created everything for man (Cf. GS 12 § 1; 24 § 3; 39 § 1), but man in turn was created to serve and love God and to offer all creation back to him: What is it that is about to be created, that enjoys such honour? It is man - that great and wonderful living creature, more precious in the eyes of God than all other creatures! For him the heavens and the earth, the sea and all the rest of creation exist. God attached so much importance to his salvation that he did not spare his own Son for the sake of man. Nor does he ever cease to work, trying every possible means, until he has raised man up to himself and made him sit at his right hand (St. John Chrysostom, In Gen. sermo II, 1: PG 54, 587D-588A). (CCC 897) "The term 'laity' is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful, who by Baptism are incorporated into Christ and integrated into the People of God, are made sharers in their particular way in the priestly, prophetic, and kingly office of Christ, and have their own part to play in the mission of the whole Christian people in the Church and in the World" (LG 31). (CCC 903) Lay people who possess the required qualities can be admitted permanently to the ministries of lector and acolyte (Cf. CIC, can. 230 § 1). When the necessity of the Church warrants it and when ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply for certain of their offices, namely, to exercise the ministry of the word, to preside over liturgical prayers, to confer Baptism, and to distribute Holy Communion in accord with the prescriptions of law" (CIC, can. 230 § 3). (CCC 907) "In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard to the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons" (CIC, can. 212 § 3).

Lk 17, 5-6 Increase our faith

(Lk 17, 5-6) Increase our faith

[5] And the apostles said to the Lord, "Increase our faith." [6] The Lord replied, "If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.

(CCC 162) Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: "Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith" (1 Tim 1:18-19). To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith (Cf. Mk 9:24; Lk 17:5; 22:32); it must be "working through charity," abounding in hope, and rooted in the faith of the Church (Gal 5:6; Rom 15:13; cf. Jas 2:14-26). (CCC 163) Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God "face to face", "as he is" (1 Cor 13:12; 1 Jn 3:2). So faith is already the beginning of eternal life: When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy (St. Basil, De Spiritu Sancto, 15, 36: PG 32, 132; cf. St. Thomas Aquinas, STh II-II, 4, 1). (CCC 164) Now, however, "we walk by faith, not by sight" (2 Cor 5:7); we perceive God as "in a mirror, dimly" and only "in part" (l Cor 13:12). Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. The world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it. (CCC 23) The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. (Cf. CT 20-22; 25). (CCC 18) This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (italicized numbers referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

Lk 17, 3-4 If your brother repents, forgive him

(Lk 17, 3-4) If your brother repents, forgive him

[3] Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. [4] And if he wrongs you seven times in one day and returns to you seven times saying, 'I am sorry,' you should forgive him."

(CCC 2844) Christian prayer extends to the forgiveness of enemies (Cf. Mt 5:43-44), transfiguring the disciple by configuring him to his Master. Forgiveness is a high-point of Christian prayer; only hearts attuned to God's compassion can receive the gift of prayer. Forgiveness also bears witness that, in our world, love is stronger than sin. The martyrs of yesterday and today bear this witness to Jesus. Forgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another (Cf. 2 Cor 5:18-21; John Paul II, DM 14). (CCC 2845) There is no limit or measure to this essentially divine forgiveness (Cf. Mt 18:21-22; Lk 17:3-4), whether one speaks of "sins" as in Luke (11:4), "debts" as in Matthew (6:12). We are always debtors: "Owe no one anything, except to love one another" (Rom 13:8). The communion of the Holy Trinity is the source and criterion of truth in every relationship. It is lived out in prayer, above all in the Eucharist (Cf. Mt 5:23-24; 1 Jn 3:19-24). God does not accept the sacrifice of a sower of disunion, but commands that he depart from the altar so that he may first be reconciled with his brother. For God can be appeased only by prayers that make peace. To God, the better offering is peace, brotherly concord, and a people made one in the unity of the Father, Son, and Holy Spirit (St. Cyprian, De Dom. orat. 23: PL 4, 535-536; cf. Mt 5:24).

Lk 17, 1-2 Things that cause sin will inevitably occur

Luke 17

(Lk 17, 1-2) Things that cause sin will inevitably occur

[1] He said to his disciples, "Things that cause sin will inevitably occur, but woe to the person through whom they occur. [2] It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.

(CCC 2284) Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense. (CCC 2285) Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea" (Mt 18:6; Cf. 1 Cor 8:10-13). Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing (Cf. Mt 7:15). (CCC 2286) Scandal can be provoked by laws or institutions, by fashion or opinion. Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to "social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible" (Pius XII, Discourse, June 1, 1941). This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger (Cf. Eph 6:4; Col 3:21), or manipulators of public opinion who turn it away from moral values. (CCC 2287) Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. "Temptations to sin are sure to come; but woe to him by whom they come!" (Lk 17:1).

Lk 16, 19-31 Listen to Moses and the prophets

(Lk 16, 19-31) Listen to Moses and the prophets

[19] "There was a rich man ho dressed in purple garments and fine linen and dined sumptuously each day. [20] And lying at his door was a poor man named Lazarus, covered with sores, [21] who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. [22] When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, [23] and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. [24] And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' [25] Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. [26] Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.' [27] He said, 'Then I beg you, father, send him to my father's house, [28] for I have five brothers, so that he may warn them, lest they too come to this place of torment.' [29] But Abraham replied, 'They have Moses and the prophets. Let them listen to them.' [30] He said, 'Oh no, father Abraham, but if someone from the dead goes to them, they will repent.' [31] Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'"

(CCC 2462) Giving alms to the poor is a witness to fraternal charity: it is also a work of justice pleasing to God. (CCC 2463) How can we not recognize Lazarus, the hungry beggar in the parable (cf. Lk 17:19-31), in the multitude of human beings without bread, a roof or a place to stay? How can we fail to hear Jesus: "As you did it not to one of the least of these, you did it not to me" (Mt 25:45)? (CCC 2831) But the presence of those who hunger because they lack bread opens up another profound meaning of this petition. The drama of hunger in the world calls Christians who pray sincerely to exercise responsibility toward their brethren, both in their personal behavior and in their solidarity with the human family. This petition of the Lord's Prayer cannot be isolated from the parables of the poor man Lazarus and of the Last Judgment (Cf. Lk 16:19-31; Mt 25:31-46). (CCC 1021) Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ (Cf. 2 Tim 1:9-10). The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul - a destiny which can be different for some and for others (Cf. Lk 16:22; 23:43; Mt 16:26; 2 Cor 5:8; Phil 1:23; Heb 9:27; 12:23). (CCC 633) Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God (Cf. Phil 2:10; Acts 2:24; Rev 1:18; Eph 4:9; Pss 6:6; 88:11-13). Such is the case for all the dead, whether evil or righteous, while they await the redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom" (Cf. Ps 89:49; 1 Sam 28:19; Ezek 32:17-32; Lk 16:22-26): "It is precisely these holy souls, who awaited their Saviour in Abraham's bosom, whom Christ the Lord delivered when he descended into hell" (Roman Catechism 1, 6, 3). Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him (Cf. Council of Rome (745): DS 587; Benedict XII, Cum dudum (1341): DS 1011; Clement VI, Super quibusdam (1351): DS 1077; Council of Toledo IV (625): DS 485; Mt 27:52-53).

Lk 16, 18 Who divorces commits adultery

(Lk 16, 18) Who divorces commits adultery

[18] "Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.

(CCC 1647) The deepest reason is found in the fidelity of God to his covenant, in that of Christ to his Church. Through the sacrament of Matrimony the spouses are enabled to represent this fidelity and witness to it. Through the sacrament, the indissolubility of marriage receives a new and deeper meaning. (CCC 1648) It can seem difficult, even impossible, to bind oneself for life to another human being. This makes it all the more important to proclaim the Good News that God loves us with a definitive and irrevocable love, that married couples share in this love, that it supports and sustains them, and that by their own faithfulness they can be witnesses to God's faithful love. Spouses who with God's grace give this witness, often in very difficult conditions, deserve the gratitude and support of the ecclesial community (Cf. FC 20). (CCC 1650) Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil unions. In fidelity to the words of Jesus Christ - "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery" (Mk 10:11-12) - the Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence. (CCC 1651) Toward Christians who live in this situation, and who often keep the faith and desire to bring up their children in a Christian manner, priests and the whole community must manifest an attentive solicitude, so that they do not consider themselves separated from the Church, in whose life they can and must participate as baptized persons: They should be encouraged to listen to the Word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts for justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God's grace (FC 84).

Lk 16, 16-17 The kingdom of God is proclaimed

(Lk 16, 16-17) The kingdom of God is proclaimed

[16] "The law and the prophets lasted until John; but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence. [17] It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.

(CCC 422) “But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal 4:4-5). This is “the gospel of Jesus Christ, the Son of God” (Mk 1:1): God has visited his people. He has fulfilled the promise he made to Abraham and his descendants. He acted far beyond all expectation - he has sent his own “beloved Son” (Mk 1:11; cf. Lk 1:5, 68). (CCC 459) The Word became flesh to be our model of holiness: "Take my yoke upon you, and learn from me." "I am the way, and the truth, and the life; no one comes to the Father, but by me" (Mt 11:29; Jn 14:6). On the mountain of the Transfiguration, the Father commands: "Listen to him!" (Mk 9:7; cf. Dt 6:4-5). Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you"(Jn 15:12). This love implies an effective offering of oneself, after his example (Cf. Mk 8:34).

Lk 16, 14-15 God knows your hearts

(Lk 16, 14-15) God knows your hearts

[14] The Pharisees, who loved money, heard all these things and sneered at him. [15] And he said to them, "You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.

(CCC 183) Faith is necessary for salvation. The Lord himself affirms: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mk 16:16). (CCC 184) "Faith is a foretaste of the knowledge that will make us blessed in the life to come" (St. Thomas Aquinas. Comp. Theol. 1, 2).

Lk 16, 9-13 You cannot serve God and mammon

(Lk 16, 9-13) You cannot serve God and mammon

[9] I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. [10] The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. [11] If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? [12] If you are not trustworthy with what belongs to another, who will give you what is yours? [13] No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon."

(CCC 2112) The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, (of) silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them" (Ps 115:4-5, 8; cf. Isa 44:9-20; Jer 10:1-16; Dan 14:1-30; Bar 6; Wis 13: 1- 15:19). God, however, is the "living God" (Josh 3:10; Ps 42:3; etc.) who gives life and intervenes in history. (CCC 2113) Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon" (Mt 6:24). Many martyrs died for not adoring "the Beast" (Cf. Rev 13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God (Cf. Gal 5:20; Eph 5:5). (CCC 2424) A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. The disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order (Cf. GS 63 § 3; LE 7; 20; CA 35). A system that "subordinates the basic rights of individuals and of groups to the collective organization of production" is contrary to human dignity (GS 65 § 2). Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. "You cannot serve God and mammon" (Mt 6:24; Lk 16,13).

Lk 16, 1-8 The children of this world are more prudent

Luke 16

(Lk 16, 1-8) The children of this world are more prudent

[1] Then he also said to his disciples, "A rich man had a steward who was reported to him for squandering his property. [2] He summoned him and said, 'What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.' [3] The steward said to himself, 'What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. [4] I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.' [5] He called in his master's debtors one by one. To the first he said, 'How much do you owe my master?' [6] He replied, 'One hundred measures of olive oil.' He said to him, 'Here is your promissory note. Sit down and quickly write one for fifty.' [7] Then to another he said, 'And you, how much do you owe?' He replied, 'One hundred kors of wheat.' He said to him, 'Here is your promissory note; write one for eighty.' [8] And the master commended that dishonest steward for acting prudently. "For the children of this world are more prudent in dealing with their own generation than are the children of light.

(CCC 373) In God's plan man and woman have the vocation of "subduing" the earth (Gen 1:28) as stewards of God. This sovereignty is not to be an arbitrary and destructive domination. God calls man and woman, made in the image of the Creator "who loves everything that exists" (Wis 11:24), to share in his providence toward other creatures; hence their responsibility for the world God has entrusted to them. (CCC 379) This entire harmony of original justice, foreseen for man in God's plan, will be lost by the sin of our first parents. (CCC 952) "They had everything in common" (Acts 4:32). "Everything the true Christian has is to be regarded as a good possessed in common with everyone else. All Christians should be ready and eager to come to the help of the needy… and of their neighbors in want" (Roman Catechism 1, 10, 27). A Christian is a steward of the Lord's goods (Cf. Lk 16:1, 3). (CCC 953) Communion in charity. In the sanctorum communio, "None of us lives to himself, and none of us dies to himself" (Rom 14:7). "If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it" (1 Cor 12:26-27). "Charity does not insist on its own way" (1 Cor 13:5; cf. 10:24). In this solidarity with all men, living or dead, which is founded on the communion of saints, the least of our acts done in charity redounds to the profit of all. Every sin harms this communion.

Lk 15, 11-32 He was lost and has been found

(Lk 15, 11-32) He was lost and has been found

[11] Then he said, "A man had two sons, [12] and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So the father divided the property between them. [13] After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. [14] When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. [15] So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. [16] And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. [17] Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. [18] I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. [19] I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' [20] So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. [21] His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' [22] But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. [23] Take the fattened calf and slaughter it. Then let us celebrate with a feast, [24] because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. [25] Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. [26] He called one of the servants and asked what this might mean. [27] The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' [28] He became angry, and when he refused to enter the house, his father came out and pleaded with him. [29] He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. [30] But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' [31] He said to him, 'My son, you are here with me always; everything I have is yours. [32] But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'"

(CCC 1439) The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father (Cf. Lk 15:11-24): The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.

Lk 15, 1-10 Rejoicing over one sinner who repents

Luke 15

(Lk 15, 1-10) Rejoicing over one sinner who repents

[1] The tax collectors and sinners were all drawing near to listen to him, [2] but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." [3] So to them he addressed this parable. [4] "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? [5] And when he does find it, he sets it on his shoulders with great joy [6] and, upon his arrival home, he calls together his friends and neighbors and says to them, 'Rejoice with me because I have found my lost sheep.' [7] I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. [8] "Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? [9] And when she does find it, she calls together her friends and neighbors and says to them, 'Rejoice with me because I have found the coin that I lost.' [10] In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."

(CCC 545) Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners" (Mk 2:17; cf. l Tim 1:15). He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents" (Lk 15:7; cf. 7:11-32). The supreme proof of his love will be the sacrifice of his own life "for the forgiveness of sins" (Mt 26:28). (CCC 1443) During his public life Jesus not only forgave sins, but also made plain the effect of this forgiveness: he reintegrated forgiven sinners into the community of the People of God from which sin had alienated or even excluded them. A remarkable sign of this is the fact that Jesus receives sinners at his table, a gesture that expresses in an astonishing way both God's forgiveness and the return to the bosom of the People of God (Cf. Lk 15; 19:9). (CCC 1846) The Gospel is the revelation in Jesus Christ of God's mercy to sinners (Cf. Lk 15). The angel announced to Joseph: "You shall call his name Jesus, for he will save his people from their sins" (Mt 1:21). The same is true of the Eucharist, the sacrament of redemption: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Mt 26:28).

Lk 14, 34-35 If salt itself loses its taste

(Lk 14, 34-35) If salt itself loses its taste

[34] "Salt is good, but if salt itself loses its taste, with what can its flavor be restored? [35] It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear."

(CCC 782) The People of God is marked by characteristics that clearly distinguish it from all other religious, ethnic, political, or cultural groups found in history: - It is the People of God: God is not the property of any one people. But he acquired a people for himself from those who previously were not a people: "a chosen race, a royal priesthood, a holy nation" (1 Pet 2:9). - One becomes a member of this people not by a physical birth, but by being "born anew," a birth "of water and the Spirit" (Jn 3:3-5), that is, by faith in Christ, and Baptism. - This People has for its Head Jesus the Christ (the anointed, the Messiah). Because the same anointing, the Holy Spirit, flows from the head into the body, this is "the messianic people." - "The status of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple." - "Its law is the new commandment to love as Christ loved us" (Cf. Jn 13:34). This is the "new" law of the Holy Spirit (Rom 8:2; Gal 5:25). - Its mission is to be salt of the earth and light of the world (Cf. Mt 5:13-16). This people is "a most sure seed of unity, hope, and salvation for the whole human race." - Its destiny, finally, "is the Kingdom of God which has been begun by God himself on earth and which must be further extended until it has been brought to perfection by him at the end of time" (LG 9 § 2).

Lk 14, 25-33 To carry his own cross

(Lk 14, 25-33) To carry his own cross

[25] Great crowds were traveling with him, and he turned and addressed them, [26] "If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. [27] Whoever does not carry his own cross and come after me cannot be my disciple. [28] Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? [29] Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him [30] and say, 'This one began to build but did not have the resources to finish.' [31] Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops? [32] But if not, while he is still far away, he will send a delegation to ask for peace terms. [33] In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.

(CCC 37) In the historical conditions in which he finds himself, however, man experiences many difficulties in coming to know God by the light of reason alone: Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, who watches over and controls the world by his providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use of this inborn faculty. For the truths that concern the relations between God and man wholly transcend the visible order of things, and, if they are translated into human action and influence it, they call for self-surrender and abnegation. The human mind, in its turn, is hampered in the attaining of such truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin. So it happens that men in such matters easily persuade themselves that what they would not like to be true is false or at least doubtful (Pius XII, Humani generis, 561: DS 3875). (CCC 736) By this power of the Spirit, God's children can bear much fruit. He who has grafted us onto the true vine will make us bear "the fruit of the Spirit:… love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Gal 5:22-23). "We live by the Spirit"; the more we renounce ourselves, the more we "walk by the Spirit" (Gal 5:25; cf. Mt 16:24-26). Through the Holy Spirit we are restored to paradise, led back to the Kingdom of heaven, and adopted as children, given confidence to call God "Father" and to share in Christ's grace, called children of light and given a share in eternal glory (St. Basil, De Spiritu Sancto, 15, 36: PG 32, 132).

Lk 14, 15-24 That my home may be filled.

(Lk 14, 15-24) That my home may be filled.

[15] One of his fellow guests on hearing this said to him, "Blessed is the one who will dine in the kingdom of God." [16] He replied to him, "A man gave a great dinner to which he invited many. [17] When the time for the dinner came, he dispatched his servant to say to those invited, 'Come, everything is now ready.' [18] But one by one, they all began to excuse themselves. The first said to him, 'I have purchased a field and must go to examine it; I ask you, consider me excused.' [19] And another said, 'I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.' [20] And another said, 'I have just married a woman, and therefore I cannot come.' [21] The servant went and reported this to his master. Then the master of the house in a rage commanded his servant, 'Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.' [22] The servant reported, 'Sir, your orders have been carried out and still there is room.' [23] The master then ordered the servant, 'Go out to the highways and hedgerows and make people come in that my home may be filled. [24] For, I tell you, none of those men who were invited will taste my dinner.'"

(CCC 52) God, who "dwells in unapproachable light", wants to communicate his own divine life to the men he freely created, in order to adopt them as his sons in his only-begotten Son (1 Tim 6:16, cf. Eph 1:4-5). By revealing himself God wishes to make them capable of responding to him, and of knowing him and of loving him far beyond their own natural capacity. (CCC 29) But this "intimate and vital bond of man to God" (GS 19,1) can be forgotten, overlooked, or even explicitly rejected by man (GS 19 § 1). Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call (Cf. GS 19-21; Mt 13:22; Gen 3:8-10; Jon 1:3).

Lk 14, 7-14 Who humbles himself will be exalted

(Lk 14, 7-14) Who humbles himself will be exalted

[7] He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. [8] "When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, [9] and the host who invited both of you may approach you and say, 'Give your place to this man,' and then you would proceed with embarrassment to take the lowest place. [10] Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, 'My friend, move up to a higher position.' Then you will enjoy the esteem of your companions at the table. [11] For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." [12] Then he said to the host who invited him, "When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. [13] Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; [14] blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous."

(CCC 725) Finally, through Mary, the Holy Spirit begins to bring men, the objects of God's merciful love (Cf. Lk 2:14), into communion with Christ. And the humble are always the first to accept him: shepherds, magi, Simeon and Anna, the bride and groom at Cana, and the first disciples. (CCC 520) In all of his life Jesus presents himself as our model. He is "the perfect man" (GS 38; cf. Rom 15:5; Phil 2:5), who invites us to become his disciples and follow him. In humbling himself, he has given us an example to imitate, through his prayer he draws us to pray, and by his poverty he calls us to accept freely the privation and persecutions that may come our way (Cf. Jn 13:15; Lk 11:1; Mt 5:11-12). (CCC 1397) The Eucharist commits us to the poor. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren: You have tasted the Blood of the Lord, yet you do not recognize your brother,... You dishonor this table when you do not judge worthy of sharing your food someone judged worthy to take part in this meal.... God freed you from all your sins and invited you here, but you have not become more merciful (St. John Chrysostom, Hom. in 1 Cor. 27, 4: PG 61, 229-230; cf. Mt 25:40). (CCC 470) Because "human nature was assumed, not absorbed" (GS 22 § 2), in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity (Cf. Jn 14:9-10): The Son of God … worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin (GS 22 § 2).

Lk 14, 1-6 Is it lawful to cure on the sabbath or not?

Luke 14

(Lk 14, 1-6) Is it lawful to cure on the sabbath or not?

[1] On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. [2] In front of him there was a man suffering from dropsy. [3] Jesus spoke to the scholars of the law and Pharisees in reply, asking, "Is it lawful to cure on the sabbath or not?" [4] But they kept silent; so he took the man and, after he had healed him, dismissed him. [5] Then he said to them, "Who among you, if your son or ox falls into a cistern, would not immediately pull him out on the sabbath day?" [6] But they were unable to answer his question.

(CCC 574) From the beginning of Jesus' public ministry, certain Pharisees and partisans of Herod together with priests and scribes agreed together to destroy him (Cf. Mk 3:6; 14:1). Because of certain of his acts--expelling demons, forgiving sins, healing on the sabbath day, his novel interpretation of the precepts of the Law regarding purity, and his familiarity with tax collectors and public sinners (Cf. Mt 12:24; Mk 2:7, 14-17; 3:1-6; 7:14-23) --some ill-intentioned persons suspected Jesus of demonic possession (Cf. Mk 3:22; Jn 8:48; 10:20). He is accused of blasphemy and false prophecy, religious crimes which the Law punished with death by stoning (Cf. Mk 2:7; Jn 5:18; 7:12; 7:52; 8:59; 10:31, 33). (CCC 1193) Sunday, the "Lord's Day," is the principal day for the celebration of the Eucharist because it is the day of the Resurrection. It is the pre-eminent day of the liturgical assembly, the day of the Christian family, and the day of joy and rest from work. Sunday is "the foundation and kernel of the whole liturgical year" (SC 106).

Lk 13, 31-35 Jerusalem, your house will be abandoned

(Lk 13, 31-35) Jerusalem, your house will be abandoned

[31] At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you." [32] He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. [33] Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.' [34] "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! [35] Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'"

(CCC 557) "When the days drew near for him to be taken up [Jesus] set his face to go to Jerusalem" (Lk 9:51; cf. Jn 13:1). By this decision he indicated that he was going up to Jerusalem prepared to die there. Three times he had announced his Passion and Resurrection; now, heading toward Jerusalem, Jesus says: "It cannot be that a prophet should perish away from Jerusalem" (Lk 13:33; cf. Mk 8:31-33; 9:31-32; 10:32-34). (CCC 569) Jesus went up to Jerusalem voluntarily, knowing well that there he would die a violent death because of the opposition of sinners (cf. Heb 12:3). (CCC 1168) Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a "year of the Lord's favor" (Lk 4:19). The economy of salvation is at work within the framework of time, but since its fulfillment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated "as a foretaste," and the kingdom of God enters into our time. (CCC 1169) Therefore Easter is not simply one feast among others, but the "Feast of feasts," the "Solemnity of solemnities," just as the Eucharist is the "Sacrament of sacraments" (the Great Sacrament). St. Athanasius calls Easter "the Great Sunday" (St. Athanasius (ad 329) ep. fest. 1: PG 24, 1366) and the Eastern Churches call Holy Week "the Great Week." The mystery of the Resurrection, in which Christ crushed death, permeates with its powerful energy our old time, until all is subjected to him.

Lk 13, 25-30 Some are last who will be first

(Lk 13, 25-30) Some are last who will be first

[25] After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, 'Lord, open the door for us.' He will say to you in reply, 'I do not know where you are from.' [26] And you will say, 'We ate and drank in your company and you taught in our streets.' [27] Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!' [28] And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. [29] And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. [30] For behold, some are last who will be first, and some are first who will be last."

(CCC 1036) The affirmations of Sacred Scripture and the teachings of the Church on the subject of hell are a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny. They are at the same time an urgent call to conversion: "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few" (Mt 7:13-14). Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed, we may merit to enter with him into the marriage feast and be numbered among the blessed, and not, like the wicked and slothful servants, be ordered to depart into the eternal fire, into the outer darkness where "men will weep and gnash their teeth" (LG 48 § 3; Mt 22:13; cf. Heb 9:27; Mt 25:13, 26, 30, 31 46). (CCC 1037) God predestines no one to go to hell (Cf. Council of Orange II (529): DS 397; Council of Trent (1547):1567); for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance" (2 Pet 3:9): Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen [Roman Missal, EP I (Roman Canon) 88].

Lk 13, 22-24 Strive to enter through the narrow gate

(Lk 13, 22-24) Strive to enter through the narrow gate

[22] He passed through towns and villages, teaching as he went and making his way to Jerusalem. [23] Someone asked him, "Lord, will only a few people be saved?" He answered them, [24] "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.

(CCC 932) In the Church, which is like the sacrament - the sign and instrument - of God's own life, the consecrated life is seen as a special sign of the mystery of redemption. To follow and imitate Christ more nearly and to manifest more clearly his self-emptying is to be more deeply present to one's contemporaries, in the heart of Christ. For those who are on this "narrower" path encourage their brethren by their example, and bear striking witness "that the world cannot be transfigured and offered to God without the spirit of the beatitudes" (LG 31 § 2). (CCC 931) Already dedicated to him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the Church. By this state of life consecrated to God, the Church manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. And so the first mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work, in accord with the character of the institute" (CIC, can. 783; cf. RM 69). (CCC 933) Whether their witness is public, as in the religious state, or less public, or even secret, Christ's coming remains for all those consecrated both the origin and rising sun of their life: For the People of God has here no lasting city,… [and this state] reveals more clearly to all believers the heavenly goods which are already present in this age, witnessing to the new and eternal life which we have acquired through the redemptive work of Christ and preluding our future resurrection and the glory of the heavenly kingdom (LG 44 § 3). (CCC 944) The life consecrated to God is characterized by the public profession of the evangelical counsels of poverty, chastity, and obedience, in a stable state of life recognized by the Church. (CCC 945) Already destined for him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the whole Church.

Lk 13, 18-21 The kingdom: mustard seed and yeast

(Lk 13, 18-21) The kingdom: mustard seed and yeast

[18] Then he said, "What is the kingdom of God like? To what can I compare it? [19] It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and 'the birds of the sky dwelt in its branches.'" [20] Again he said, "To what shall I compare the kingdom of God? [21] It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."

(CCC 762) The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the father of a great people (Cf. Gen 12:2; 15:5-6). Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of all nations (Cf. Ex 19:5-6; Deut 7:6; Isa 2:2-5; Mic 4:1-4). But the prophets accuse Israel of breaking the covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant" (LG 9; cf. Hos 1; Isa 1:2-4; Jer 2; 31:31-34; Isa 55:3). (CCC 186) From the beginning, the apostolic Church expressed and handed on her faith in brief formulae normative for all (Cf. Rom 10:9; 1 Cor 15:3-5, etc.). But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism: This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments (St. Cyril of Jerusalem, Catech. illum. 5, 12: PG 33, 521-524). (CCC 2660) Prayer in the events of each day and each moment is one of the secrets of the kingdom revealed to "little children," to the servants of Christ, to the poor of the Beatitudes. It is right and good to pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situations; all forms of prayer can be the leaven to which the Lord compares the kingdom (Cf. Lk 13:20-21).

Lk 13, 10-17 Woman, you are set free of your infirmity

(Lk 13, 10-17) Woman, you are set free of your infirmity

[10] He was teaching in a synagogue on the sabbath. [11] And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. [12] When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity." [13] He laid his hands on her, and she at once stood up straight and glorified God. [14] But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the sabbath day." [15] The Lord said to him in reply, "Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering? [16] This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?" [17] When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.

(CCC 2173) The Gospel reports many incidents when Jesus was accused of violating the sabbath law. But Jesus never fails to respect the holiness of this day (Cf. Mk 1:21; Jn 9:16). He gives this law its authentic and authoritative interpretation: "The sabbath was made for man, not man for the sabbath" (Mk 2:27). With compassion, Christ declares the sabbath for doing good rather than harm, for saving life rather than killing (Cf. Mk 3:4). The sabbath is the day of the Lord of mercies and a day to honor God (Cf. Mt 12:5; Jn 7:23). "The Son of Man is lord even of the sabbath" (Mk 2:28). (CCC 1115) Jesus' words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. The mysteries of Christ's life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries" (St. Leo the Great Sermo 74, 2: PL 54, 398).

Lk 13, 6-9 The parable of the fig tree

(Lk 13, 6-9) The parable of the fig tree

[6] And he told them this parable: "There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, [7] he said to the gardener, 'For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?' [8] He said to him in reply, 'Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; [9] it may bear fruit in the future. If not you can cut it down.'"

(CCC 517) Christ's whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross (Cf. Eph 1:7; Col 1:13-14; 2 Pt 1:18-19), but this mystery is at work throughout Christ's entire life: - already in his Incarnation through which by becoming poor he enriches us with his poverty (Cf. 2 Cor 8:9); - in his hidden life which by his submission atones for our disobedience (Cf. Lk 2:51); - in his word which purifies its hearers (Cf. Jn 15:3); - in his healings and exorcisms by which "he took our infirmities and bore our diseases" (Mt 8:17; cf. Isa 53:4); - and in his Resurrection by which he justifies us (Cf. Rom 4:25). (CCC 736) By this power of the Spirit, God's children can bear much fruit. He who has grafted us onto the true vine will make us bear "the fruit of the Spirit:… love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Gal 5:22-23). "We live by the Spirit"; the more we renounce ourselves, the more we "walk by the Spirit" (Gal 5:25; cf. Mt 16:24-26). Through the Holy Spirit we are restored to paradise, led back to the Kingdom of heaven, and adopted as children, given confidence to call God "Father" and to share in Christ's grace, called children of light and given a share in eternal glory (St. Basil, De Spiritu Sancto, 15, 36: PG 32, 132).

Lk 13, 1-5 If you do not repent, you will all perish

Luke 13

(Lk 13, 1-5) If you do not repent, you will all perish

[1] At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. [2] He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? [3] By no means! But I tell you, if you do not repent, you will all perish as they did! [4] Or those eighteen people who were killed when the tower at Siloam fell on them - do you think they were more guilty than everyone else who lived in Jerusalem? [5] By no means! But I tell you, if you do not repent, you will all perish as they did!"

(CCC 1802) The Word of God is a light for our path. We must assimilate it in faith and prayer and put it into practice. This is how moral conscience is formed. (CCC 160) To be human, "man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a free act" (DH 10; cf. CIC, can. 748 § 2). "God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced… This fact received its fullest manifestation in Christ Jesus" (DH 11). Indeed, Christ invited people to faith and conversion, but never coerced them. "For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself" (DH 11; cf. Jn 18:37; 12:32). (CCC 1098) The assembly should prepare itself to encounter its Lord and to become "a people well disposed." The preparation of hearts is the joint work of the Holy Spirit and the assembly, especially of its ministers. The grace of the Holy Spirit seeks to awaken faith, conversion of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the celebration itself and the fruits of new life which the celebration is intended to produce afterward. (CCC 1795) "Conscience is man's most secret core, and his sanctuary. There he is alone with God whose voice echoes in his depths" (GS 16). (CCC 1797) For the man who has committed evil, the verdict of his conscience remains a pledge of conversion and of hope. (CCC 1796) Conscience is a judgment of reason by which the human person recognizes the moral quality of a concrete act. (CCC 1798) A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. Everyone must avail himself of the means to form his conscience. (CCC 1799) Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

Lk 12, 54-59 Why do you not judge for yourselves?

(Lk 12, 54-59) Why do you not judge for yourselves?

[54] He also said to the crowds, "When you see (a) cloud rising in the west you say immediately that it is going to rain - and so it does; [55] and when you notice that the wind is blowing from the south you say that it is going to be hot - and so it is. [56] You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? [57] "Why do you not judge for yourselves what is right? [58] If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison. [59] I say to you, you will not be released until you have paid the last penny."

(CCC 33) The human person: with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, with his longings for the infinite and for happiness, man questions himself about God's existence. In all this he discerns signs of his spiritual soul. The soul, the "seed of eternity we bear in ourselves, irreducible to the merely material" (GS 18 § 1; cf. 14 § 2), can have its origin only in God. (CCC 156) What moves us to believe is not the fact that revealed truths appear as true and intelligible in the light of our natural reason: we believe "because of the authority of God himself who reveals them, who can neither deceive nor be deceived" (Dei Filius 3: DS 3008). So "that the submission of our faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit” (Dei Filius 3: DS 3009). Thus the miracles of Christ and the saints, prophecies, the Church's growth and holiness, and her fruitfulness and stability "are the most certain signs of divine Revelation, adapted to the intelligence of all"; they are "motives of credibility" (motiva credibilitatis), which show that the assent of faith is "by no means a blind impulse of the mind" (Dei Filius 3: DS 3008-3010; Cf. Mk 16 20; Heb 2:4). (CCC 189) The first "profession of faith" is made during Baptism. The symbol of faith is first and foremost the baptismal creed. Since Baptism is given "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19). The truths of faith professed during Baptism are articulated in terms of their reference to the three persons of the Holy Trinity. (CCC 190) And so the Creed is divided into three parts: "the first part speaks of the first divine Person and the wonderful work of creation; the next speaks of the second divine Person and the mystery of his redemption of men; the final part speaks of the third divine Person, the origin and source of our sanctification" (Roman Catechism I, 1, 3). These are "the three chapters of our [baptismal] seal" (St. Irenaeus, Dem. Ap. 100: SCh 62, 170).