1Tim 5, 11-16 I would like younger widows to marry

(1Tim 5, 11-16) I would like younger widows to marry

[11] But exclude younger widows, for when their sensuality estranges them from Christ, they want to marry [12] and will incur condemnation for breaking their first pledge. [13] And furthermore, they learn to be idlers, going about from house to house, and not only idlers but gossips and busybodies as well, talking about things that ought not to be mentioned. [14] So I would like younger widows to marry, have children, and manage a home, so as to give the adversary no pretext for maligning us. [15] For some have already turned away to follow Satan. [16] If any woman believer has widowed relatives, she must assist them; the church is not to be burdened, so that it will be able to help those who are truly widows.

(CCC 2337) Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being. Sexuality, in which man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. The virtue of chastity therefore involves the integrity of the person and the integrality of the gift. (CCC 2339) Chastity includes an apprenticeship in self-mastery which is a training in human freedom. The alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them and becomes unhappy (Cf. Sir 1:22). "Man's dignity therefore requires him to act out of conscious and free choice, as moved and drawn in a personal way from within, and not by blind impulses in himself or by mere external constraint. Man gains such dignity when, ridding himself of all slavery to the passions, he presses forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for himself the means suited to this end" (GS 17). (CCC 2363) The spouses' union achieves the twofold end of marriage: the good of the spouses themselves and the transmission of life. These two meanings or values of marriage cannot be separated without altering the couple's spiritual life and compromising the goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the twofold obligation of fidelity and fecundity.

1Tim 5, 8-10 Involved herself in every good work

(1Tim 5, 8-10) Involved herself in every good work

[8] And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever. [9] Let a widow be enrolled if she is not less than sixty years old, married only once, [10] with a reputation for good works, namely, that she has raised children, practiced hospitality, washed the feet of the holy ones, helped those in distress, involved herself in every good work.

(CCC 1537) The word order in Roman antiquity designated an established civil body, especially a governing body. Ordinatio means incorporation into an ordo. In the Church there are established bodies which Tradition, not without a basis in Sacred Scripture (Cf. Heb 5:6; 7:11; Ps 110:4), has since ancient times called taxeis (Greek) or ordines. And so the liturgy speaks of the ordo episcoporum, the ordo presbyterorum, the ordo diaconorum. Other groups also receive this name of ordo: catechumens, virgins, spouses, widows,... (CCC 1672) Certain blessings have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons -not to be confused with sacramental ordination- are the blessing of the abbot or abbess of a monastery, the consecration of virgins, the rite of religious profession and the blessing of certain ministries of the Church (readers, acolytes, catechists, etc.). The dedication or blessing of a church or an altar, the blessing of holy oils, vessels, and vestments, bells, etc., can be mentioned as examples of blessings that concern objects.

1Tim 5, 3-7 Honor widows who are truly widows

(1Tim 5, 3-7) Honor widows who are truly widows

[3] Honor widows who are truly widows. [4] But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God. [5] The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day. [6] But the one who is self-indulgent is dead while she lives. [7] Command this, so that they may be irreproachable.

(CCC 922) From apostolic times Christian virgins and widows (Vita consecrata 7), called by the Lord to cling only to him with greater freedom of heart, body, and spirit, have decided with the Church's approval to live in a state of virginity or perpetual chastity "for the sake of the Kingdom of heaven" (Mt 19:12; cf. l Cor 7:34-36). (CCC 2349) "People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single" (CDF, Persona humana 11). Married people are called to live conjugal chastity; others practice chastity in continence: There are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others.... This is what makes for the richness of the discipline of the Church (St. Ambrose, De viduis 4, 23: PL 16, 255A).

1Tim 5, 1-2 Treat as fathers, brothers, mothers, sisters

1Timothy 5

(1Tim 5, 1-2) Treat as fathers, brothers, mothers, sisters

[1] Do not rebuke an older man, but appeal to him as a father. Treat younger men as brothers, [2] older women as mothers, and younger women as sisters with complete purity.

(CCC 1655) Christ chose to be born and grow up in the bosom of the holy family of Joseph and Mary. The Church is nothing other than "the family of God." From the beginning, the core of the Church was often constituted by those who had become believers "together with all [their] household" (Cf. Acts 18:8). When they were converted, they desired that "their whole household" should also be saved (Cf. Acts 16:31; Acts 11:14). These families who became believers were islands of Christian life in an unbelieving world. (CCC 2220) For Christians a special gratitude is due to those from whom they have received the gift of faith, the grace of Baptism, and life in the Church. These may include parents, grandparents, other members of the family, pastors, catechists, and other teachers or friends. "I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you” (2 Tim 1:5). (CCC 2218) The fourth commandment reminds grown children of their responsibilities toward their parents. As much as they can, they must give them material and moral support in old age and in times of illness, loneliness, or distress. Jesus recalls this duty of gratitude (Cf. Mk 7:10-12). For the Lord honored the father above the children, and he confirmed the right of the mother over her sons. Whoever honors his father atones for sins, and whoever glorifies his mother is like one who lays up treasure. Whoever honors his father will be gladdened by his own children, and when he prays he will be heard. Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother (Sir 3:2-6). O son, help your father in his old age, and do not grieve him as long as he lives; even if he is lacking in understanding, show forbearance; in all your strength do not despise him.... Whoever forsakes his father is like a blasphemer, and whoever angers his mother is cursed by the Lord (Sir 3:12-13, 16). (CCC 2206) The relationships within the family bring an affinity of feelings, affections and interests, arising above all from the members' respect for one another. The family is a privileged community called to achieve a "sharing of thought and common deliberation by the spouses as well as their eager cooperation as parents in the children's upbringing" (GS 52 § 1).

1Tim 4, 12-16 An example in conduct, love, faith, purity

(1Tim 4, 12-16) An example in conduct, love, faith, purity
[12] Let no one have contempt for your youth, but set an example for those who believe, in speech, conduct, love, faith, and purity. [13] Until I arrive, attend to the reading, exhortation, and teaching. [14] Do not neglect the gift you have, which was conferred on you through the prophetic word with the imposition of hands of the presbyterate. [15] Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone. [16] Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you.

(CCC 1549) Through the ordained ministry, especially that of bishops and priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers (Cf. LG 21). In the beautiful expression of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the living image of God the Father (St. Ignatius of Antioch, Ad Trall. 3, 1: SCh 10, 96; cf. Ad Magn. 6, 1: SCh 10, 82-84). (CCC 1550) This presence of Christ in the minister is not to be understood as if the latter were preserved from all human weaknesses, the spirit of domination, error, even sin. The power of the Holy Spirit does not guarantee all acts of ministers in the same way. While this guarantee extends to the sacraments, so that even the minister's sin cannot impede the fruit of grace, in many other acts the minister leaves human traces that are not always signs of fidelity to the Gospel and consequently can harm the apostolic fruitfulness of the Church. (CCC 1551) This priesthood is ministerial. "That office…which the Lord committed to the pastors of his people, is in the strict sense of the term a service" (LG 24). It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. The sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. The exercise of this authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all (Cf. Mk 10 43-45; 1 Pet 5:3). "The Lord said clearly that concern for his flock was proof of love for him" (St. John Chrysostom, De sac. 2, 4: PG 48, 636; cf. Jn 21:15-17).

1Tim 4, 10b-11 God who is the savior of all

(1Tim 4, 10b-11) God who is the savior of all

[10b] Who is the savior of all, especially of those who believe. [11] Command and teach these things.

(CCC 594) Jesus performed acts, such as pardoning sins, that manifested him to be the Saviour God himself (cf. Jn 5:16-18). Certain Jews, who did not recognize God made man (cf. Jn 1:14), saw in him only a man who made himself God (Jn 10:33), and judged him as a blasphemer. (CCC 2808) In the decisive moments of his economy God reveals his name, but he does so by accomplishing his work. This work, then, is realized for us and in us only if his name is hallowed by us and in us.

1Tim 4, 10a We have set our hope on the living God

(1Tim 4, 10a) We have set our hope on the living God
[10a] For this we toil and struggle, because we have set our hope on the living God,

(CCC 457) The Word became flesh for us in order to save us by reconciling us with God, who "loved us and sent his Son to be the expiation for our sins": "the Father has sent his Son as the Saviour of the world", and "he was revealed to take away sins" (I Jn 4:10; 4:14; 3:5). Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Saviour; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state? (St. Gregory of Nyssa, Orat. Catech 15: PG 45, 48B). (CCC 458) The Word became flesh so that thus we might know God's love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him" (1 Jn 4:9). "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life." (Jn 3:16). (CCC 2812 Finally, in Jesus the name of the Holy God is revealed and given to us, in the flesh, as Savior, revealed by what he is, by his word, and by his sacrifice (Cf. Mt 1:21; Lk 1:31; Jn 8:28; 17:8; 17:17-19). This is the heart of his priestly prayer: "Holy Father… for their sake I consecrate myself, that they also may be consecrated in truth" (Jn 17:11, 19). Because he "sanctifies" his own name, Jesus reveals to us the name of the Father (Cf. Ezek 20:39; 36:20-21; Jn 17:6). At the end of Christ's Passover, the Father gives him the name that is above all names: "Jesus Christ is Lord, to the glory of God the Father" (Phil 2:9-11).

1Tim 4, 8-9 Devotion is valuable in every respect

(1Tim 4, 8-9) Devotion is valuable in every respect

[8] for, while physical training is of limited value, devotion is valuable in every respect, since it holds a promise of life both for the present and for the future. [9] This saying is trustworthy and deserves full acceptance.

(CCC 2095) The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. The virtue of religion disposes us to have this attitude. (CCC 2096) Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy (Lk 4:8; Cf. Deut 6:13). (CCC 2135) "You shall worship the Lord your God" (Mt 4:10). Adoring God, praying to him, offering him the worship that belongs to him, fulfilling the promises and vows made to him are acts of the virtue of religion which fall under obedience to the first commandment. (CCC 2144) Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes. The sense of the sacred is part of the virtue of religion: Are these feelings of fear and awe Christian feelings or not?... I say this, then, which I think no one can reasonably dispute. They are the class of feelings we should have - yes, have to an intense degree - if we literally had the sight of Almighty God; therefore they are the class of feelings which we shall have, if we realize His presence. In proportion as we believe that He is present, we shall have them; and not to have them, is not to realize, not to believe that He is present (John Henry Cardinal Newman, Parochial and Plain Sermons V, 2 [London: Longmans, Green and Co., 1907] 21-22).

1Tim 4, 3-7 Everything created by God is good

(1Tim 4, 3-7) Everything created by God is good

[3] They forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. [4] For everything created by God is good, and nothing is to be rejected when received with thanksgiving, [5] for it is made holy by the invocation of God in prayer. [6] If you will give these instructions to the brothers, you will be a good minister of Christ Jesus, nourished on the words of the faith and of the sound teaching you have followed. [7] Avoid profane and silly myths. Train yourself for devotion,

(CCC 1604) God who created man out of love also calls him to love - the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love (Cf. Gen 1:27; 1 Jn 4:8, 16). Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator's eyes. And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: "and God blessed them, and God said to them: 'Be fruitful and multiply, and fill the earth and subdue it'" (Gen 1:28; cf. 1:31). (CCC 339) Each creature possesses its own particular goodness and perfection. For each one of the works of the "six days" it is said: "and God saw that it was good." "By the very nature of creation, material being is endowed with its own stability, truth and excellence, its own order and laws" (GS 36 § 1). Each of the various creatures, willed in its own being, reflects in its own way a ray of God's infinite wisdom and goodness. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things which would be in contempt of the Creator and would bring disastrous consequences for human beings and their environment.

1Tim 4, 1-2 Some will turn away from the faith

1Timothy 4

(1Tim 4, 1-2) Some will turn away from the faith

[1] Now the Spirit explicitly says that in the last times some will turn away from the faith by paying attention to deceitful spirits and demonic instructions [2] through the hypocrisy of liars with branded consciences.

(CCC 672) Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel (Cf. Acts 1:6-7) which, according to the prophets, was to bring all men the definitive order of justice, love and peace (Cf. Isa 11:1-9). According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church (Cf. Acts 1:8; 1 Cor 7:26; Eph 5:16; 1 Pt 4:17) and ushers in the struggles of the last days. It is a time of waiting and watching (Cf. Mt 25:1, 13; Mk 13:33-37; 1 Jn 2:18; 4:3; 1 Tim 4:1). (CCC 673) Since the Ascension Christ's coming in glory has been imminent (Cf. Rev 22:20), even though "it is not for you to know times or seasons which the Father has fixed by his own authority" (Acts 1:7; Cf. Mk 13:32). This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are "delayed" (Cf. Mt 24:44; 1 Th 5:2; 2 Th 2:3-12).

1Tim 3, 16 Great is the mystery of devotion

(1Tim 3, 16) Great is the mystery of devotion

[16] Undeniably great is the mystery of devotion, Who was manifested in the flesh, vindicated in the spirit, seen by angels, proclaimed to the Gentiles, believed in throughout the world, taken up in glory.

(CCC 385) God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? "I sought whence evil comes and there was no solution", said St. Augustine (St. Augustine, Conf. 7, 7, 11: PL 32, 739), and his own painful quest would only be resolved by his conversion to the living God. For "the mystery of lawlessness" is clarified only in the light of the "mystery of our religion" (2 Thess 2:7; 1 Tim 3:16). The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace (Cf. Rom 5:20). We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror (Cf. Lk 11:21-22; Jn 16:11; 1 Jn 3:8). (CCC 463) Belief in the true Incarnation of the Son of God is the distinctive sign of Christian faith: "By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God" (1 Jn 4:2). Such is the joyous conviction of the Church from her beginning whenever she sings "the mystery of our religion": "He was manifested in the flesh" (1 Tim 3:16). (CCC 2641) "[Address] one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart" (Eph 5:19; Col 3:16). Like the inspired writers of the New Testament, the first Christian communities read the Book of Psalms in a new way, singing in it the mystery of Christ. In the newness of the Spirit, they also composed hymns and canticles in the light of the unheard-of event that God accomplished in his Son: his Incarnation, his death which conquered death, his Resurrection, and Ascension to the right hand of the Father (Cf. Phil 2:6-11; Col 1:15-20; Eph 5:14; 1 Tim 3:16; 6:15-16; 2 Tim 2:11-13). Doxology, the praise of God, arises from this "marvelous work" of the whole economy of salvation (Cf. Eph 1:3-14; Rom 16:25-27; Eph 3:20-21; Jude 24-25).

1Tim 3, 14-15 The Church pillar and foundation of truth

(1Tim 3, 14-15) The Church pillar and foundation of truth

[14] I am writing you about these matters, although I hope to visit you soon. [15] But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth.

(CCC 171) The Church, "the pillar and bulwark of the truth", faithfully guards "the faith which was once for all delivered to the saints". She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith (I Tim 3:15; Jude 3). As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith. (CCC 756) "Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband (LG 6; cf. 1 Cor 3:9; Mt 21:42 and parallels; Acts 4:11; 1 Pet 2:7; Ps 118:22; 1 Cor 3:11; 1 Tim 3:15; Eph 2:19-22; Rev 21:3; 1 Pet 2:5; Rev 21:1-2). (CCC 2032) The Church, the "pillar and bulwark of the truth," "has received this solemn command of Christ from the apostles to announce the saving truth" (1 Tim 3:15; LG 17). "To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls" (CIC, can. 747 § 2).

1Tim 3, 8-13 Deacons must be dignified not deceitful

(1Tim 3, 8-13) Deacons must be dignified not deceitful

[8] Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain, [9] holding fast to the mystery of the faith with a clear conscience. [10] Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons. [11] Women, similarly, should be dignified, not slanderers, but temperate and faithful in everything. [12] Deacons may be married only once and must manage their children and their households well. [13] Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.

(CCC 1569) "At a lower level of the hierarchy are to be found deacons, who receive the imposition of hands 'not unto the priesthood, but unto the ministry"' (Lumen gentium, 29; cf. Christus Dominus, 15). At an ordination to the diaconate only the bishop lays hands on the candidate, thus signifying the deacon's special attachment to the bishop in the tasks of his "diakonia" (Cf. St. Hippolytus, Trad. Ap. 8: SCh 11, 58-62). (CCC 1570) Deacons share in Christ's mission and grace in a special way (Cf. Lumen gentium, 41; Apostolicam actuositatem, 16). The sacrament of Holy Orders marks them with an imprint (“character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all (Cf. Mk 10:45; Lk 22:27; St. Polycarp, Ad Phil. 5, 2: SCh 10, 182). Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting at and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity (Cf. Lumen gentium, 29; Sacrosanctum Concilium, 35 § 4; Ad gentes, 16). (CCC 1571) Since the Second Vatican Council the Latin Church has restored the diaconate "as a proper and permanent rank of the hierarchy" (Lumen gentium, 29 § 2), while the Churches of the East had always maintained it. This permanent diaconate, which can be conferred on married men, constitutes an important enrichment for the Church's mission. Indeed it is appropriate and useful that men who carry out a truly diaconal ministry in the Church, whether in its liturgical and pastoral life or whether in its social and charitable works, should "be strengthened by the imposition of hands which has come down from the apostles. They would be more closely bound to the altar and their ministry would be made more fruitful through the sacramental grace of the diaconate" (Ad gentes, 16 § 6).

1Tim 3, 1-7 A bishop must be irreproachable

1Timothy 3

(1Tim 3, 1-7) A bishop must be irreproachable

[1] This saying is trustworthy: whoever aspires to the office of bishop desires a noble task. [2] Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach, [3] not a drunkard, not aggressive, but gentle, not contentious, not a lover of money. [4] He must manage his own household well, keeping his children under control with perfect dignity; [5] for if a man does not know how to manage his own household, how can he take care of the church of God? [6] He should not be a recent convert, so that he may not become conceited and thus incur the devil's punishment. [7] He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil's trap.

(CCC 1590) St. Paul said to his disciple Timothy: "I remind you to rekindle the gift of God that is within you through the laying on of my hands" (2 Tim 1:6), and "If any one aspires to the office of bishop, he desires a noble task." (1 Tim 3:1) To Titus he said: "This is why I left you in Crete, that you amend what was defective, and appoint presbyters in every town, as I directed you" (Titus 1:5). (CCC 1591) The whole Church is a priestly people. Through Baptism all the faithful share in the priesthood of Christ. This participation is called the "common priesthood of the faithful." Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of Holy Orders, where the task is to serve in the name and in the person of Christ the Head in the midst of the community. (CCC 1592) The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful. The ordained ministers exercise their service for the People of God by teaching (munus docendi), divine worship (munus liturgicum) and pastoral governance (munus regendi). (CCC 1593) Since the beginning, the ordained ministry has been conferred and exercised in three degrees: that of bishops, that of presbyters, and that of deacons. The ministries conferred by ordination are irreplaceable for the organic structure of the Church: without the bishop, presbyters, and deacons, one cannot speak of the Church (cf. St. Ignatius of Antioch, Ad Trall. 3,1). (CCC 1594) The bishop receives the fullness of the sacrament of Holy Orders, which integrates him into the episcopal college and makes him the visible head of the particular Church entrusted to him. As successors of the apostles and members of the college, the bishops share in the apostolic responsibility and mission of the whole Church under the authority of the Pope, successor of St. Peter.

1Tim 2, 15 Women persevere in faith love and holiness

(1Tim 2, 15) Women persevere in faith love and holiness

[15] But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.

(CCC 2366) Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfillment. So the Church, which "is on the side of life" (FC 30) teaches that "each and every marriage act must remain open per se to the transmission of life" (HV 11). "This particular doctrine, expounded on numerous occasions by the Magisterium, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act" (HV 12; cf. Pius XI, encyclical, Casti connubii). (CCC 2367) Called to give life, spouses share in the creative power and fatherhood of God (Cf. Eph 3:14; Mt 23:9). "Married couples should regard it as their proper mission to transmit human life and to educate their children; they should realize that they are thereby cooperating with the love of God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility" (GS 50 § 2). (CCC 2371) "Let all be convinced that human life and the duty of transmitting it are not limited by the horizons of this life only: their true evaluation and full significance can be understood only in reference to man's eternal destiny" (GS 51 § 4). (CCC 508) From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. "Full of grace", Mary is "the most excellent fruit of redemption" (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life. (CCC 509) Mary is truly "Mother of God" since she is the mother of the eternal Son of God made man, who is God himself. (CCC 510) Mary "remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin" (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is "the handmaid of the Lord" (Lk 1:38). (CCC 511) The Virgin Mary "co-operated through free faith and obedience in human salvation" (LG 56). She uttered her yes "in the name of all human nature" (St. Thomas Aquinas, STh III, 30, 1). By her obedience she became the new Eve, mother of the living.

1Tim 2, 14 The woman was deceived and transgressed

(1Tim 2, 14) The woman was deceived and transgressed
[14] Further, Adam was not deceived, but the woman was deceived and transgressed.

(CCC 387) Only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at mankind's origins. Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another. (CCC 388) With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the People of God in the Old Testament had tried to understand the pathos of the human condition in the light of the history of the fall narrated in Genesis, they could not grasp this story's ultimate meaning, which is revealed only in the light of the death and Resurrection of Jesus Christ (Cf. Rom 5:12-21). We must know Christ as the source of grace in order to know Adam as the source of sin. The Spirit-Paraclete, sent by the risen Christ, came to "convict the world concerning sin" (Jn 16:8), by revealing him who is its Redeemer. (CCC 390) The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man (Cf. GS 13 § 1). Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents (Cf. Council of Trent: DS 1513; Pius XII: DS 3897; Paul VI: AAS 58 (1966), 654).

1Tim 2, 13 Adam was formed first

(1Tim 2, 13) Adam was formed first
[13] For Adam was formed first, then Eve.

(CCC 369) Man and woman have been created, which is to say, willed by God: on the one hand, in perfect equality as human persons; on the other, in their respective beings as man and woman. "Being man" or "being woman" is a reality which is good and willed by God: man and woman possess an inalienable dignity which comes to them immediately from God their Creator (Cf. Gen 2:7, 22). Man and woman are both with one and the same dignity "in the image of God". In their "being-man" and "being-woman", they reflect the Creator's wisdom and goodness. (CCC 370) In no way is God in man's image. He is neither man nor woman. God is pure spirit in which there is no place for the difference between the sexes. But the respective "perfections" of man and woman reflect something of the infinite perfection of God: those of a mother and those of a father and husband (Cf. Isa 49:14-15; 66: 13; Ps 131:2-3; Hos 11:1-4; Jer 3:4-19). (CCC 371) God created man and woman together and willed each for the other. The Word of God gives us to understand this through various features of the sacred text. "It is not good that the man should be alone. I will make him a helper fit for him" (Gen 2:18). None of the animals can be man's partner (Gen 2:19-20). The woman God "fashions" from the man's rib and brings to him elicits on the man's part a cry of wonder, an exclamation of love and communion: "This at last is bone of my bones and flesh of my flesh" (Gen 2:23). Man discovers woman as another "I", sharing the same humanity. (CCC 372) Man and woman were made "for each other" - not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be "helpmate" to the other, for they are equal as persons ("bone of my bones…") and complementary as masculine and feminine. In marriage God unites them in such a way that, by forming "one flesh" (Gen 2:24), they can transmit human life: "Be fruitful and multiply, and fill the earth" (Gen 1:28). By transmitting human life to their descendants, man and woman as spouses and parents cooperate in a unique way in the Creator's work (Cf. GS 50 § 1).

1Tim 2, 12 To teach or to have authority

(1Tim 2, 12) To teach or to have authority
[12] I do not permit a woman to teach or to have authority over a man. She must be quiet.

(CCC 888) Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in keeping with the Lord's command (PO 4; cf. Mk 16:15). They are "heralds of faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the authority of Christ" (LG 25). (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 890) The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms: (CCC 898) "By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will.... It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer" (LG 31 § 2). (CCC 899) The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church: Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church (Pius XII, Discourse, February 20, 1946: AAS 38 (1946) 149; quoted by John Paul II, CL 9).

1Tim 2, 11 Receive instruction silently

(1Tim 2, 11) Receive instruction silently
[11] A woman must receive instruction silently and under complete control.

(CCC 110) In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression" (DV 12 § 2). (CCC 2628) Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us (Cf. Ps 95:1-6) and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the "King of Glory" (Ps 24, 9-10) respectful silence in the presence of the "ever greater" God (Cf. St. Augustine, En. in Ps. 62, 16: PL 36, 757-758). Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications. (CCC 396) God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. The prohibition against eating "of the tree of the knowledge of good and evil" spells this out: "for in the day that you eat of it, you shall die" (Gen 2:17). The "tree of the knowledge of good and evil" (Gen 2:17), symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom.

1Tim 2, 9-10 Women adorn themselves with modesty

(1Tim 2, 9-10) Women adorn themselves with modesty

[9] Similarly, (too,) women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes, [10] but rather, as befits women who profess reverence for God, with good deeds.

(CCC 1833) Virtue is a habitual and firm disposition to do good. (CCC 1834) The human virtues are stable dispositions of the intellect and the will that govern our acts, order our passions, and guide our conduct in accordance with reason and faith. They can be grouped around the four cardinal virtues: prudence, justice, fortitude, and temperance. (CCC 1840) The theological virtues dispose Christians to live in a relationship with the Holy Trinity. They have God for their origin, their motive, and their object - God known by faith, God hoped in and loved for his own sake. (CCC 1810) Human virtues acquired by education, by deliberate acts and by a perseverance ever-renewed in repeated efforts are purified and elevated by divine grace. With God's help, they forge character and give facility in the practice of the good. The virtuous man is happy to practice them. (CCC 1811) It is not easy for man, wounded by sin, to maintain moral balance. Christ's gift of salvation offers us the grace necessary to persevere in the pursuit of the virtues. Everyone should always ask for this grace of light and strength, frequent the sacraments, cooperate with the Holy Spirit, and follow his calls to love what is good and shun evil.

1Tim 2, 8 In every place the men should pray

(1Tim 2, 8) In every place the men should pray

[8] It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.

(CCC 2634) Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners (Cf. Rom 8:34; 1 Jn 2:1; 1 Tim 2:5-8). He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Heb 7:25). The Holy Spirit "himself intercedes for us… and intercedes for the saints according to the will of God" (Rom 8:26-27). (CCC 2635) Since Abraham, intercession - asking on behalf of another - has been characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm (Phil 2:4; cf. Acts 7:60; Lk 23:28, 34). (CCC 2636) The first Christian communities lived this form of fellowship intensely (Cf. Acts 12:5; 20:36; 21:5; 2 Cor 9:14). Thus the Apostle Paul gives them a share in his ministry of preaching the Gospel (Cf. Eph 6:18-20; Col 4:3-4; 1 Thess 5:25) but also intercedes for them (Cf. 2 Thess 1:11; Col 1:3; Phil 1:3-4). The intercession of Christians recognizes no boundaries: "for all men, for kings and all who are in high positions," for persecutors, for the salvation of those who reject the Gospel (2 Tim 2:1; cf. Rom 12:14; 10:1).

1Tim 2, 5-7 There is one mediator Christ Jesus

(1Tim 2, 5-7) There is one mediator Christ Jesus

[5] For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, [6] who gave himself as ransom for all. This was the testimony at the proper time. [7] For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth.

(CCC 618) The cross is the unique sacrifice of Christ, the "one mediator between God and men" (1 Tim 2:5). But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men (GS 22 § 5; cf. § 2). He calls his disciples to "take up [their] cross and follow [him]" (Mt 16:24), for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps" (1 Pt 2:21). In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries (Cf. Mk 10:39; Jn 21:18-19; Col 1:24). This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering (Cf. Lk 2:35). Apart from the cross there is no other ladder by which we may get to heaven (St. Rose of Lima: cf. P. Hansen, Vita mirabilis (Louvain, 1668). (CCC 1544) Everything that the priesthood of the Old Covenant prefigured finds its fulfillment in Christ Jesus, the "one mediator between God and men" (2 Tim 2:5). The Christian tradition considers Melchizedek, "priest of God Most High," as a prefiguration of the priesthood of Christ, the unique "high priest after the order of Melchizedek" (Heb 5:10; cf. 6:20; Gen 14:18); "holy, blameless, unstained" (Heb 7:26), "by a single offering he has perfected for all time those who are sanctified" (Heb 10:14), that is, by the unique sacrifice of the cross. (CCC 2574) Once the promise begins to be fulfilled (Passover, the Exodus, the gift of the Law, and the ratification of the covenant), the prayer of Moses becomes the most striking example of intercessory prayer, which will be fulfilled in "the one mediator between God and men, the man Christ Jesus" (1 Tim 2:5).

1Tim 2, 4 Who wills everyone to be saved

(1Tim 2, 4) Who wills everyone to be saved
[4] who wills everyone to be saved and to come to knowledge of the truth.

(CCC 2822) Our Father "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:3-4). He "is forbearing toward you, not wishing that any should perish" (2 Pet 3:9; cf. Mt 18:14). His commandment is "that you love one another; even as I have loved you, that you also love one another" (Jn 13:34; cf. 1 Jn 3; 4; Lk 10:25-37). This commandment summarizes all the others and expresses his entire will. (CCC 1282) Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom. (CCC 1283) With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation. (CCC 1284) In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." (CCC 74) God "desires all men to be saved and to come to the knowledge of the truth":(1 Tim 2:4) that is, of Christ Jesus (cf. Jn 14:6). Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth: God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations (DV 7; cf. 2 Cor 1:20; 3:16 - 4:6). (CCC 851) Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on" (2 Cor 5:14; cf. AA 6; RMiss 11). Indeed, God "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4); that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

1Tim 2, 3 This is good and pleasing to God our savior

(1Tim 2, 3) This is good and pleasing to God our savior
[3] This is good and pleasing to God our savior,

(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 1821) We can therefore hope in the glory of heaven promised by God to those who love him and do his will (Cf. Rom 8:28-30; Mt 7:21). In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end" (Mt 10:22; cf. Council of Trent: DS 1541) and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for "all men to be saved" (1 Tim 2:4). She longs to be united with Christ, her Bridegroom, in the glory of heaven: Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end (St. Teresa of Avila, Excl. 15:3). (CCC 1261) As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them" (Mk 10:14; cf. 1 Tim 2:4), allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

1Tim 2, 1-2 Prayers be offered for all in authority

1Timothy 2

(1Tim 2, 1-2) Prayers be offered for all in authority

[1] First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, [2] for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.

(CCC 1349) The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God (Cf. 1 Thess 2:13), and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions" (1 Tim 2:1-2). (CCC 2238) Those subject to authority should regard those in authority as representatives of God, who has made them stewards of his gifts: (Cf. Rom 13:1-2) "Be subject for the Lord's sake to every human institution.... Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God" (1 Pet 2:13, 16). Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community. (CCC 2239) It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. The love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community. (CCC 2240) Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one's country: Pay to all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due (Rom 13:7). [Christians] reside in their own nations, but as resident aliens. They participate in all things as citizens and endure all things as foreigners.... They obey the established laws and their way of life surpasses the laws.... So noble is the position to which God has assigned them that they are not allowed to desert it (Ad Diognetum 5, 5 and 10; 6, 10: PG 2, 1173 and 1176). The Apostle exhorts us to offer prayers and thanksgiving for kings and all who exercise authority, "that we may lead a quiet and peaceable life, godly and respectful in every way" (1 Tim 2:2).

1Tim 1, 18-20 May you fight a good fight

(1Tim 1, 18-20) May you fight a good fight
[18] I entrust this charge to you, Timothy, my child, in accordance with the prophetic words once spoken about you. Through them may you fight a good fight [19] by having faith and a good conscience. Some, by rejecting conscience, have made a shipwreck of their faith, [20] among them Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

(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 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 2089) Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him" (CIC, can. 751: emphasis added). (CCC 1463 Certain particularly grave sins incur excommunication, the most severe ecclesiastical penalty, which impedes the reception of the sacraments and the exercise of certain ecclesiastical acts, and for which absolution consequently cannot be granted, according to canon law, except by the Pope, the bishop of the place or priests authorized by them (Cf. CIC, cann. 1331; 1354-1357; CCEO, can. 1431; 1434; 1420). In danger of death any priest, even if deprived of faculties for hearing confessions, can absolve from every sin and excommunication (Cf. CIC, can. 976; CCEO, can. 725).

1Tim 1, 12-17 Jesus came into the world to save sinners

(1Tim 1, 12-17) Jesus came into the world to save sinners

[12] I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. [13] I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief. [14] Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus. [15] This saying is trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost. [16] But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life. [17] To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen.

(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 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).

1Tim 1, 6-11 Law is meant for the lawless and unruly

(1Tim 1, 6-11) Law is meant for the lawless and unruly

[6] Some people have deviated from these and turned to meaningless talk, [7] wanting to be teachers of the law, but without understanding either what they are saying or what they assert with such assurance. [8] We know that the law is good, provided that one uses it as law, [9] with the understanding that law is meant not for a righteous person but for the lawless and unruly, the godless and sinful, the unholy and profane, those who kill their fathers or mothers, murderers, [10] the unchaste, practicing homosexuals, kidnapers, liars, perjurers, and whatever else is opposed to sound teaching, [11] according to the glorious gospel of the blessed God, with which I have been entrusted.

(CCC 1852) There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God" (Gal 5:19-21; cf. Rom 1:28-32; 1 Cor 9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 9-10; 2 Tim 2-5). (CCC 2357) Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity (Cf. Gen 191-29; Rom 124-27; 1 Cor 6:10; 1 Tim 1:10), tradition has always declared that "homosexual acts are intrinsically disordered" (CDF, Persona humana 8). They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

1Tim 1,5 Love from a pure heart, a good conscience

(1Tim 1, 5) Love from a pure heart, a good conscience

[5] The aim of this instruction is love from a pure heart, a good conscience, and a sincere faith.

(CCC 1794) A good and pure conscience is enlightened by true faith, for charity proceeds at the same time "from a pure heart and a good conscience and sincere faith" (1 Tim 5; cf. 3:9; 2 Tim 3; 1 Pet 3:21; Acts 24:16). The more a correct conscience prevails, the more do persons and groups turn aside from blind choice and try to be guided by objective standards of moral conduct (GS 16). (CCC 2518) The sixth beatitude proclaims, "Blessed are the pure in heart, for they shall see God" (Mt 5:8). "Pure in heart" refers to those who have attuned their intellects and wills to the demands of God's holiness, chiefly in three areas: charity (Cf. 1 Tim 4:3-9; 2 Tim 2:22); chastity or sexual rectitude (Cf. 1 Thess 4:7; Col 3:5; Eph 4:19); love of truth and orthodoxy of faith (Cf. Titus 1:15; 1 Tim 1:3-4; 2 Tim 2:23-26). There is a connection between purity of heart, of body, and of faith: The faithful must believe the articles of the Creed "so that by believing they may obey God, by obeying may live well, by living well may purify their hearts, and with pure hearts may understand what they believe" (St. Augustine, De fide et symbolo 10, 25: PL 40, 196).

1Tim 1, 1-4 Not to teach false doctrines

First Letter to Timothy
1Timothy 1

(1Tim 1, 1-4) Not to teach false doctrines

[1] Paul, an apostle of Christ Jesus by command of God our savior and of Christ Jesus our hope, [2] to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord. [3] I repeat the request I made of you when I was on my way to Macedonia, that you stay in Ephesus to instruct certain people not to teach false doctrines [4] or to concern themselves with myths and endless genealogies, which promote speculations rather than the plan of God that is to be received by faith.

(CCC 66) "The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ" (DV 4; cf. 1 Tim 6:14; Titus 2:13). Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries. (CCC 68) By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life. (CCC 67) Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfilment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

2Thes 3, 18 The grace of our Lord Jesus Christ

(2Thes 3, 18) The grace of our Lord Jesus Christ
[18] The grace of our Lord Jesus Christ be with all of you.

(CCC1996) Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life (Cf. Jn 1:12-18; 17:3; Rom 8:14-17; 2 Pet 1:3-4). (CCC 1997) Grace is a participation in the life of God. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the life of the Spirit who breathes charity into him and who forms the Church. (CCC 1998) This vocation to eternal life is supernatural. It depends entirely on God's gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature (Cf. 1 Cor 2:7-9). (CCC 1999) The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification (Cf. Jn 4:14; 7:38-39): Therefore if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself (2 Cor 5:17-18).

2Thes 3, 16-17 May the Lord give you peace at all times

(2Thes 3, 16-17) May the Lord give you peace at all times

[16] May the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you. [17] This greeting is in my own hand, Paul's. This is the sign in every letter; this is how I write.

(CCC 2305) Earthly peace is the image and fruit of the peace of Christ, the messianic "Prince of Peace" (Isa 9:5). By the blood of his Cross, "in his own person he killed the hostility" (Eph 2:16 J.B.; cf. Col 1:20-22), he reconciled men with God and made his Church the sacrament of the unity of the human race and of its union with God. "He is our peace" (Eph 2:14). He has declared: "Blessed are the peacemakers" (Mt 5:9). (CCC 2304) Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order" (St. Augustine, De civ. Dei, 19, 13, 1: PL 41, 640). Peace is the work of justice and the effect of charity (Cf. Isa 32:17; cf. GS 78 §§ 1-2). (CCC 2306) Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death (Cf. GS 78 § 5).

2Thes 3, 14-15 Admonish him as a brother

(2Thes 3, 14-15) Admonish him as a brother

[14] If anyone does not obey our word as expressed in this letter, take note of this person not to associate with him, that he may be put to shame. [15] Do not regard him as an enemy but admonish him as a brother.

(CCC 1829) The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest (St. Augustine, In ep. Jo. 10, 4: PL 35, 2057). (CCC 2045) Because they are members of the Body whose Head is Christ (Cf. Eph 1:22), Christians contribute to building up the Church by the constancy of their convictions and their moral lives. The Church increases, grows, and develops through the holiness of her faithful, until "we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ" (Eph 4:13; cf. LG 39). (CCC 2046) By living with the mind of Christ, Christians hasten the coming of the Reign of God, "a kingdom of justice, love, and peace" (Roman Missal, Preface of Christ the King). They do not, for all that, abandon their earthly tasks; faithful to their master, they fulfill them with uprightness, patience, and love.

2Thes 3, 12-13 To work quietly and to eat their own food

(2Thes 3, 12-13) To work quietly and to eat their own food
[12] Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food. [13] But you, brothers, do not be remiss in doing good.

(CCC 2430) Economic life brings into play different interests, often opposed to one another. This explains why the conflicts that characterize it arise (Cf. LE 11). Efforts should be made to reduce these conflicts by negotiation that respects the rights and duties of each social partner: those responsible for business enterprises, representatives of wage-earners (for example, trade unions), and public authorities when appropriate. (CCC 2434) A just wage is the legitimate fruit of work. To refuse or withhold it can be a grave injustice (Cf. Lev 19:13; Deut 24:14-15; Jas 5:4). In determining fair pay both the needs and the contributions of each person must be taken into account. "Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good" (GS 67 § 2). Agreement between the parties is not sufficient to justify morally the amount to be received in wages.

2Thes 3, 10-11 Neither should that one eat

(2Thes 3, 10-11) Neither should that one eat

[10] In fact, when we were with you, we instructed you that if anyone was unwilling to work, neither should that one eat. [11] We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business of others.

(CCC 2428) In work, the person exercises and fulfills in part the potential inscribed in his nature. The primordial value of labor stems from man himself, its author and its beneficiary. Work is for man, not man for work (Cf. LE 6). Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community. (CCC 2426) The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man (Cf. GS 64).

2Thes 3, 7-9 To present ourselves as a model for you

(2Thes 3, 7-9) To present ourselves as a model for you

[7] For you know how one must imitate us. For we did not act in a disorderly way among you, [8] nor did we eat food received free from anyone. On the contrary, in toil and drudgery, night and day we worked, so as not to burden any of you. [9] Not that we do not have the right. Rather, we wanted to present ourselves as a model for you, so that you might imitate us.

(CCC 533) The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life: The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us… A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the "Carpenter's Son", in you I would choose to understand and proclaim the severe and redeeming law of human work…. To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God (Paul VI at Nazareth, 5 January 1964: LH, Feast of the Holy Family, OR). (CCC 564) By his obedience to Mary and Joseph, as well as by his humble work during the long years in Nazareth, Jesus gives us the example of holiness in the daily life of family and work.

2Thes 3, 4-6 May the Lord direct your hearts

(2Thes 3, 4-6) May the Lord direct your hearts
[4] We are confident of you in the Lord that what we instruct you, you (both) are doing and will continue to do. [5] May the Lord direct your hearts to the love of God and to the endurance of Christ. [6] We instruct you, brothers, in the name of (our) Lord Jesus Christ, to shun any brother who conducts himself in a disorderly way and not according to the tradition they received from us.

(CCC 1464) Priests must encourage the faithful to come to the sacrament of Penance and must make themselves available to celebrate this sacrament each time Christians reasonably ask for it (Cf. CIC, can. 486; CCEO, can. 735; PO 13). (CCC 1465) When he celebrates the sacrament of Penance, the priest is fulfilling the ministry of the Good Shepherd who seeks the lost sheep, of the Good Samaritan who binds up wounds, of the Father who awaits the prodigal son and welcomes him on his return, and of the just and impartial judge whose judgment is both just and merciful. The priest is the sign and the instrument of God's merciful love for the sinner. (CCC 1466) The confessor is not the master of God's forgiveness, but its servant. The minister of this sacrament should unite himself to the intention and charity of Christ (Cf. PO 13). He should have a proven knowledge of Christian behavior, experience of human affairs, respect and sensitivity toward the one who has fallen; he must love the truth, be faithful to the Magisterium of the Church, and lead the penitent with patience toward healing and full maturity. He must pray and do penance for his penitent, entrusting him to the Lord's mercy.

2Thes 3, 1-3 The Lord guard you from the evil one

2Thessalonians 3

(2Thes 3, 1-3) The Lord guard you from the evil one

[1] Finally, brothers, pray for us, so that the word of the Lord may speed forward and be glorified, as it did among you, [2] and that we may be delivered from perverse and wicked people, for not all have faith. [3] But the Lord is faithful; he will strengthen you and guard you from the evil one.

(CCC 2864) In the last petition, "but deliver us from evil," Christians pray to God with the Church to show forth the victory, already won by Christ, over the "ruler of this world," Satan, the angel personally opposed to God and to his plan of salvation. (CCC 2851) In this petition, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. The devil (dia-bolos) is the one who "throws himself across" God's plan and his work of salvation accomplished in Christ. (CCC 2854) When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final petition, the Church brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious gift of peace and the grace of perseverance in expectation of Christ's return. By praying in this way, she anticipates in humility of faith the gathering together of everyone and everything in him who has "the keys of Death and Hades," who "is and who was and who is to come, the Almighty" (Rev 1:8, 18; cf. Rev 1:4; Eph 1:10). Deliver us, Lord, we beseech you, from every evil and grant us peace in our day, so that aided by your mercy we might be ever free from sin and protected from all anxiety, as we await the blessed hope and the coming of our Savior, Jesus Christ. (Roman Missal, Embolism after the Lord's Prayer, 126: Libera nos, quaesumus, Domine, ab omnibus malis, da propitius pacem in diebus nostris, ut, ope misericordiae tuae adiuti, et a peccato simus semper liberi, et ab omni perturbatione securi: expectantes beatam spem et adventum Salvatoris nostri Iesu Christi).

2Thes 2, 15-17 Stand firm and hold fast to the traditions

(2Thes 2, 15-17) Stand firm and hold fast to the traditions

[15] Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours. [16] May our Lord Jesus Christ himself and God our Father, who has loved us and given us everlasting encouragement and good hope through his grace, [17] encourage your hearts and strengthen them in every good deed and word.

(CCC 1048) "We know neither the moment of the consummation of the earth and of man, nor the way in which the universe will be transformed. The form of this world, distorted by sin, is passing away, and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, in which happiness will fill and surpass all the desires of peace arising in the hearts of men" (GS 39 § 1). (CCC 1046) For the cosmos, Revelation affirms the profound common destiny of the material world and man: For the creation waits with eager longing for the revealing of the sons of God… in hope because the creation itself will be set free from its bondage to decay.... We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies (Rom 8:19-23). (CCC 1049) "Far from diminishing our concern to develop this earth, the expectancy of a new earth should spur us on, for it is here that the body of a new human family grows, foreshadowing in some way the age which is to come. That is why, although we must be careful to distinguish earthly progress clearly from the increase of the kingdom of Christ, such progress is of vital concern to the kingdom of God, insofar as it can contribute to the better ordering of human society" (GS 39 § 2)

2Thes 2, 13-14 You as the firstfruits for salvation

(2Thes 2, 13-14) You as the firstfruits for salvation

[13] But we ought to give thanks to God for you always, brothers loved by the Lord, because God chose you as the firstfruits for salvation through sanctification by the Spirit and belief in truth. [14] To this end he has (also) called you through our gospel to possess the glory of our Lord Jesus Christ.

(CCC 1045) For man, this consummation will be the final realization of the unity of the human race, which God willed from creation and of which the pilgrim Church has been "in the nature of sacrament" (Cf. LG 1). Those who are united with Christ will form the community of the redeemed, "the holy city" of God, "the Bride, the wife of the Lamb" (Rev 21:2, 9). She will not be wounded any longer by sin, stains, self-love, that destroy or wound the earthly community (Cf. Rev 21:27). The beatific vision, in which God opens himself in an inexhaustible way to the elect, will be the ever-flowing well-spring of happiness, peace, and mutual communion. (CCC 1044) In this new universe, the heavenly Jerusalem, God will have his dwelling among men (Cf. Rev 21:5). "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away" (Rev 21:4). (CCC 1047) The visible universe, then, is itself destined to be transformed, "so that the world itself, restored to its original state, facing no further obstacles, should be at the service of the just," sharing their glorification in the risen Jesus Christ (St. Irenaeus, Adv. haeres. 5, 32, 1 PG 7/2, 210).

2Thes 2, 11-12 They may believe the lie

(2Thes 2, 11-12) They may believe the lie

[11] Therefore, God is sending them a deceiving power so that they may believe the lie, [12] that all who have not believed the truth but have approved wrongdoing may be condemned.

(CCC 394) Scripture witnesses to the disastrous influence of the one Jesus calls "a murderer from the beginning", who would even try to divert Jesus from the mission received from his Father (Jn 8:44; cf. Mt 4:1-11). "The reason the Son of God appeared was to destroy the works of the devil” (I Jn 3:8). In its consequences the gravest of these works was the mendacious seduction that led man to disobey God. (CCC 395) The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries - of a spiritual nature and, indirectly, even of a physical nature - to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but "we know that in everything God works for good with those who love him” (Rom 8:28).

2Thes 2, 7-10 The Lord (Jesus) will kill with his breath

(2Thes 2, 7-10) The Lord (Jesus) will kill with his breath

[7] For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene. [8] And then the lawless one will be revealed, whom the Lord (Jesus) will kill with the breath of his mouth and render powerless by the manifestation of his coming, [9] the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie, [10] and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved.

(CCC 1038) The resurrection of all the dead, "of both the just and the unjust" (Acts 24:15), will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (Jn 5:28-29). Then Christ will come "in his glory, and all the angels with him.... Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left.... And they will go away into eternal punishment, but the righteous into eternal life" (Mt 25:31, 32, 46). (CCC 1039) In the presence of Christ, who is Truth itself, the truth of each man's relationship with God will be laid bare (Cf. Jn 12:49). The Last Judgment will reveal even to its furthest consequences the good each person has done or failed to do during his earthly life: All that the wicked do is recorded, and they do not know. When "our God comes, he does not keep silence."… he will turn towards those at his left hand:… "I placed my poor little ones on earth for you. I as their head was seated in heaven at the right hand of my Father - but on earth my members were suffering, my members on earth were in need. If you gave anything to my members, what you gave would reach their Head. Would that you had known that my little ones were in need when I placed them on earth for you and appointed them your stewards to bring your good works into my treasury. But you have placed nothing in their hands; therefore you have found nothing in my presence" (St. Augustine, Sermo 18, 4: PL 38, 130-131; cf. Ps 50:3).

2Thes 2, 3-6 Let no one deceive you in any way

(2Thes 2, 3-6) Let no one deceive you in any way

[3] Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, the one doomed to perdition, [4] who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, claiming that he is a god – [5] do you not recall that while I was still with you I told you these things? [6] And now you know what is restraining, that he may be revealed in his time.

(CCC 675) Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers (Cf. Lk 18:8; Mt 24:12). The persecution that accompanies her pilgrimage on earth (Cf. Lk 21:12; Jn 15:19-20) will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh (Cf. 2 Th 2:4-12; 1 Th 5:2-3; 2 Jn 7; I Jn 2:18, 22). (CCC 676) The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism (Cf. DS 3839), especially the "intrinsically perverse" political form of a secular messianism (Pius XI, Divini Redemptoris, condemning the "false mysticism" of this "counterfeit of the redemption of the lowly"; cf. GS 20-21). (CCC 677) The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection (Cf. Rev 19:1-9). The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven (Cf. Rev 13:8; 20:7-10; 21:2-4). God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world (Cf. Rev 20:12; 2 Pt 3:12-13).