IV. FOR VARIOUS NEEDS
27. For the Remission of Sins
948 Reading From the Old Testament
First Option
Seek the Lord while he may be found,
call him while he is near.
Let the scoundrel forsake his way,
and the wicked his thoughts;
let him turn to the Lord for mercy;
to our God, who is generous in forgiving.
For my thoughts are not your thoughts,
nor are your ways my ways, says the Lord.
As high as the heavens are above the earth,
so high are my ways above your ways
and my thoughts above your thoughts.
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Commentary on Is 55:6-9
This passage begins with an exhortation to seek the Lord through prayer (call him while he is near), and to repent from sinful ways, asking for God's forgiveness. The author captures the perfection of God's thoughts (and of Christ's actions prophetically), expressing the perfection of God contrasted with the fallen and sinful nature of mankind. The passage is taken from what is known as “Deutero-Isaiah,” that part written after the Babylonian exile. Using words common to the Old Testament (see Amos 5:4, and Psalm 9:11), the prophet exhorts the people to return to God. The essential paradox of God’s presences is explained: “God is transcendent yet near enough to help; man is helpless yet expected to act energetically, the ways of God are exalted yet required of man.”[1]
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Second Option
Thus says the LORD:
If the wicked man turns away from all the sins he has committed,
if he keeps all my statutes and does what is right and just,
he shall surely live, he shall not die.
None of the crimes he committed shall be remembered against him;
he shall live because of the virtue he has practiced.
Do I indeed derive any pleasure from the death of the wicked?
says the Lord GOD.
Do I not rather rejoice when he turns from his evil way
that he may live?
Therefore 1 will judge you, house of Israel,
each one according to his ways, says the Lord GOD.
Turn and be converted from all your crimes,
that there may be no cause of guilt for you.
Cast away from you all the crimes you have committed,
and make for yourselves a new heart and a new spirit.
Why should you die, O house of Israel?
For I have no pleasure in the death of anyone who dies,
says the Lord GOD.
Return and live!
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Commentary on Ez 18:21-23, 30-32
The Prophet Ezekiel expounds upon the concept of individual responsibility (see also 2 Kings 14:6, Jeremiah 31:29ff, and Deuteronomy 24:16). He begins this passage by saying that if an evil person turns away from their sins they will earn redemption. Speaking for God, he says that the Lord does not enjoy punishing those who disobey, rather he rejoices when repentance leads to redemption. This prophetic view is consistent with that expressed also in the Wisdom literature; God cannot hate what he has created (Wisdom 11:22ff).
The passage concludes in v. 30-32 with a call to repentance. God does not wish to punish his children, whom he loves. Rather he wishes them to enjoy eternal life, his promise, sealed in the Blood of the Lamb.
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Third Option
Even now, says the Lord,
return to me with your whole heart,
with fasting, and weeping, and mourning;
Rend your hearts, not your garments,
and return to the Lord, your God.
For gracious and merciful is he,
slow to anger, rich in kindness,
and relenting in punishment.
Perhaps he will again relent
and leave behind him a blessing,
Offerings and libations
for the Lord, your God.
Blow the trumpet in Zion!
proclaim a fast,
call an assembly;
Gather the people,
notify the congregation;
Assemble the elders,
gather the children
and the infants at the breast;
Let the bridegroom quit his room
and the bride her chamber.
Between the porch and the altar
let the priests, the ministers of the Lord, weep,
And say, “Spare, O Lord, your people,
and make not your heritage a reproach,
with the nations ruling over them!
Why should they say among the peoples,
‘Where is their God?’”
Then the Lord was stirred to concern for his land
and took pity on his people.
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Commentary on Jl 2:12-18
The land has suffered a great plague of locusts, and Joel calls the people of Israel to repentance. He calls all the faithful to return to the Lord and have faith in him because they were in despair, thinking the locusts were a punishment from God. Joel asks the faithful for an interior conversion, not just outward signs or ritual worship (“Rend your hearts, not your garments, and return to the LORD, your God.”)
CCC: Jl 2:12-13 1430
Fourth Option
The word of the LORD came to Jonah a second time:
“Set out for the great city of Nineveh,
and announce to it the message that I will tell you.”
So Jonah made ready and went to Nineveh,
according to the LORD’s bidding.
Now Nineveh was an enormously large city;
it took three days to go through it.
Jonah began his journey through the city,
and had gone but a single day’s walk announcing,
“Forty days more and Nineveh shall be destroyed,”
when the people of Nineveh believed God;
they proclaimed a fast
and all of them, great and small, put on sackcloth.
When the news reached the king of Nineveh,
he rose from his throne, laid aside his robe,
covered himself with sackcloth, and sat in the ashes.
Then he had this proclaimed throughout Nineveh,
by decree of the king and his nobles:
“Neither man nor beast, neither cattle nor sheep,
shall taste anything;
they shall not eat, nor shall they drink water.
Man and beast shall be covered with sackcloth and call loudly to God;
every man shall turn from his evil way
and from the violence he has in hand.
Who knows, God may relent and forgive, and withhold his blazing wrath,
so that we shall not perish.”
When God saw by their actions how they turned from their evil way,
he repented of the evil that he had threatened to do to them;
he did not carry it out.
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Commentary on Jon 3:1-10
Jonah has tried to run from God after the first time the word of God came to him. He has been swallowed by a giant fish and spewed out on dry land. Following his miraculous rescue from the belly of the great fish, the Prophet Jonah is sent to Nineveh, a traditional enemy of the Jews. He is sent to spread the news that, unless they repented their ways, the city would be destroyed. It is not explicit in this reading, but Jonah was sure he would fail and the city would be destroyed. This selection, then, describes his unexpected success and God’s subsequent redemption.
This selection, then, describes his unexpected success and God’s subsequent redemption. In v.5 we find a stunning response to Jonah’s call to repentance “and the people of Nineveh believed God.” They repented of their wickedness which later would be referenced by Jesus in Matthew 12:41 and Luke 11:32 as he refutes his own generation for rejecting his Gospel, referring to himself as “one greater than Jonah.” [2]
Placed in context of the season of Lent, the reading reminds us of the need for repentance and the promise of God’s mercy.
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949 Reading From the New Testament
First Option
Brotliers and sisters:
How can we who died to sin yet live in it?
Are you unaware that we who were baptized into Christ Jesus
were baptized into his death?
We were indeed buried with him through baptism into death,
so that, just as Christ was raised from the dead
by the glory of the Father,
we too might live in newness of life.
For if we have grown into union with him through a death like his,
we shall also be united with him in the resurrection.
We know that our old self was crucified with him,
so that our sinful body might be done away with,
that we might no longer be in slavery to sin.
For a dead person has been absolved from sin.
If, then, we have died with Christ,
we believe that we shall also live with him.
We know that Christ, raised from the dead, dies no more;
death no longer has power over him.
As to his death, he died to sin once and for all;
as to his life, he lives for God.
Consequently, you too must think of yourselves as being dead to sin
and living for God in Christ Jesus.
Therefore, sin must not reign over your mortal bodies
so that you obey their desires.
And do not present the parts of your bodies to sin
as weapons for wickedness,
but present yourselves to God as raised from the dead to life
and the parts of your bodies to God as weapons for righteousness.
For sin is not to have any power over you,
since you are not under the law but under grace.
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Commentary on Rom 6:2-14
This reading from Romans reminds the Christian that all who have been joined to Christ in Baptism are also joined to his death. Without inevitable death of the body there is no resurrection and St. Paul teaches that, since Christ came so his followers could be absolved from sin, the great promise is that those baptized in the faith will rise with him, free from all sin. The image is also a powerful reminder that in Baptism, the new Christian dies to sin - in fact rises from the font as a new creation freed from sin, even the original sin of Adam that opened the gates of death.
St. Paul continues exhorting the Romans to holiness. They are united with Christ and therefor are free from sin. They are to act as such, as "weapons for righteousness" because, unlike their Hebrew brethren, they are under God's grace, not just the Law of Moses.
CCC: Rom 6:3-9 1006; Rom 6:3-4 1214, 1227, 1987; Rom 6:4-5 790; Rom 6:4 537, 628, 648, 654, 658, 730, 977, 1697; Rom 6:5 1694, 2565; Rom 6:8-11 1987; Rom 6:10 1085; Rom 6:11 1694
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Second Option
Beloved:
This is the message that we have heard from Jesus Christ
and proclaim to you:
God is light, and in him there is no darkness at all.
If we say, “We have fellowship with him,”
while we continue to walk in darkness,
we lie and do not act in truth.
But if we walk in the light as he is in the light,
then we have fellowship with one another,
and the Blood of his Son Jesus cleanses us from all sin.
If we say, “We are without sin,”
we deceive ourselves, and the truth is not in us.
If we acknowledge our sins, he is faithful and just
and will forgive our sins and cleanse us from every wrongdoing.
If we say, “We have not sinned,” we make him a liar,
and his word is not in us.
My children, I am writing this to you
so that you may not commit sin.
But if anyone does sin, we have an Advocate with the Father,
Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
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Commentary on 1 Jn 1:5—2:2
We are given, in this selection, a foundational scripture passage upon which the sacrament of reconciliation rests. The logic St. John uses flows nicely: Jesus, the Christ, is light. When we sin we walk in darkness. When we admit our sin, the Lord who is “expiation for our sins,” brings us back into the light. If we try to deceive ourselves, saying we are not sinful, we fall, and in a sense make Jesus’ sacrifice meaningless.
“Light is to be understood here as truth and goodness; darkness here is error and depravity (cf John 3:19-21; 17:17; Ephesians 5:8). To walk in light or darkness is to live according to truth or error, not merely intellectual but moral as well. Fellowship with God and with one another consists in a life according to the truth as found in God and in Christ.” Then for v. 8-10: “Denial of the condition of sin is self-deception and even contradictory of divine revelation; there is also the continual possibility of sin's recurrence. Forgiveness and deliverance from sin through Christ are assured through acknowledgment of them and repentance.”[2] The final verses of this selection profess the Trinity as One God: “…we have an Advocate with the Father, Jesus Christ the righteous one.”
CCC: 1 Jn 1:5 214; 1 Jn 1:6 2470; 1 Jn 1:7-2:2 2631; 1 Jn 1:8-10 827; 1 Jn 1:8-9 1847; 1 Jn 1:8 1425; 1 Jn 1:10 2147;1 Jn 2:1-2 1460; 1 Jn 2:1 519, 692, 2634; 1 Jn 2:2 605, 606
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950 Responsorial Psalm
First Option
R. (see 3a) Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
"Against you only have I sinned,
and done what is evil in your sight."
R. Be merciful, O Lord, for we have sinned.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Be merciful, O Lord, for we have sinned.
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Commentary on Ps 51:3-4, 5-6, 12-13, 14 and 17
Psalm 51 is a lament and the most famous of the seven penitential psalms. In this first section, the singer asks God to wash away the guilt of sin. In the final strophe a closer relationship is asked for as the familiar “O Lord, open my lips, and my mouth shall proclaim your praise” is uttered in concert with all those who pray the Liturgy of the Hours.
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Second Option
R. (10a) Do not deal with us as our sins deserve.
or:
R. (8a) The Lord is kind and merciful.
Bless the Lord, O my soul;
and all my being, bless his holy name.
Bless the Lord, O my soul,
and forget not all his benefits.
R. Do not deal with us as our sins deserve.
or:
R. The Lord is kind and merciful.
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. Do not deal with us as our sins deserve.
or:
R. The Lord is kind and merciful.
Merciful and gracious is the Lord,
slow to anger and abounding in kindness.
He will not always chide,
nor does he keep his wrath forever.
R. Do not deal with us as our sins deserve.
or:
R. The Lord is kind and merciful.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
R. Do not deal with us as our sins deserve.
or:
R. The Lord is kind and merciful.
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Commentary on Ps 103:1-2, 3-4, 8-9, 11-12
Psalm 103 is a song of praise to God for his mercy. It recognizes both God’s mercy and our need, as sinners, for it. The psalm describes the qualities of God's mercy, its enduring expression of love for his people through the forgiveness of their sins.
CCC: Ps 103 304
Third Option
R. (3) If you, O Lord, laid bare our guilt, who could endure it?
Out of the depths 1 cry to you, O LORD;
LORD, hear my voice!
Let your ears be attentive
to my voice in supplication.
R. If you, O Lord, laid bare our guilt, who could endure it?
If you, O LORD, mark iniquities,
LORD, who can stand?
But with you is forgiveness,
that you may be revered.
R. If you, O Lord, laid bare our guilt, who could endure it?
I trust in the LORD;
my soul trusts in his word.
My soul waits for the LORD
more than sentinels wait for the dawn.
R. If you, O Lord, laid bare our guilt, who could endure it?
More than sentinels for the dawn,
let Israel wait for the LORD,
For with the LORD is kindness,
and with him is plenteous redemption.
R. If you, O Lord, laid bare our guilt, who could endure it?
And he will redeem Israel
from all their iniquities.
R. If you, O Lord, laid bare our guilt, who could endure it?
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Commentary on Ps 130:1-2, 3-4, 5-6ab, 6c-7, 8
Psalm 130 is a song of lament. The psalmist cries out to God to hear the voice of the one who calls and to forgive the sins they have committed. The singer recognizes that grace from God comes without merit because of the sins committed. It is only through God's mercy that sins are forgiven and grace is restored. The author continues to express his great desire that the Word of God might come, look at this passage from the perspective of those redeemed in Christ, it is clear the victory over sin and death has been one by our risen Lord, Jesus Christ.
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952 Gospel
1.
After entering a boat, Jesus made the crossing, and came into his own town.
And there people brought to him a paralytic lying on a stretcher.
When Jesus saw their faith, he said to the paralytic,
"Courage, child, your sins are forgiven."
At that, some of the scribes said to themselves,
"This man is blaspheming."
Jesus knew what they were thinking, and said,
Why do you harbor evil thoughts?
Which is easier, to say, 'Your sins are forgiven,'
or to say, 'Rise and walk'?
But that you may know that the Son of Man
has authority on earth to forgive sins"–
he then said to the paralytic,
"Rise, pick up your stretcher, and go home."
He rose and went home.
When the crowds saw this they were struck with awe
and glorified God who had given such authority to men.
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Commentary on Mt 9:1-8
Jesus continues his saving works in the healing of the paralytic. The leaders of the synagogue hear Jesus forgive the man’s sins, which in their thinking caused the man’s affliction (cf. John 9:1-3), and could only be taken away by God (cf. Luke 5:21). To demonstrate that he was from God, and acting for God, Jesus took away, not only the man’s sins, but what the scribes believed were the consequences of those sins, his paralysis. The crowds, if not the scribes, immediately understood and gave thanks to God for his mercy.
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2.
The beginning of the gospel of Jesus Christ (the Son of God).
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.”
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel’s hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
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Commentary on Mk 1:1-8
This introduction and beginning of St. Mark’s Gospel contains several important elements. First, Mark begins announcing his intent; to provide the good news of Jesus as the Christ – the Son of God. He follows this immediately by linking Jesus’ story to the Hebrew Scriptures describing John the Baptist’s role as fulfilling the oracle of Isaiah 40:3 (he actually includes other OT references from Malachi 3:1; and Exodus 23:20).
The description of John the Baptist recalls the Prophet Elijah (2 Kings 1:8), further establishing St. John’s role as prophet and providing the pre-conditions necessary for the appearance of the Messiah (it was explicit in Hebrew tradition that the appearance of the Messiah must be preceded by the second coming of Elijah (cf Malachi 3:23-24)).
The passage closes with St. John the Baptist announcing the coming of the Messiah who will transform the people through, not simply repentance, but also by placing a new spirit within them (cf. Ezekiel 36:24-28).
CCC: Mk 1:1 422, 515
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3.
A certain Pharisee invited Jesus to dine with him,
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher,” he said.
“Two people were in debt to a certain creditor;
one owed five hundred days’ wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven;
hence, she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”
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Commentary on Lk 7:36-50
This passage from St. Luke’s Gospel gives us an excellent example of the relation between forgiveness and love. Jesus uses the radical actions of the sinful woman to demonstrate the extreme pardon the Lord will bestow on those who love him. He contrasts this with the lukewarm acts of love demonstrated by the Pharisee who should expect even less in return.
In the story, the strong moral point is made about the depth of the love of God and its relation to all peoples; for none are free of sin. The Pharisee clearly does not believe he is a sinful person and looks with disdain on the woman who humbly washes the Lord’s feet with her tears and dries them with her hair. The Lord tells the story of the two debtors to illustrate his point that the magnitude of sin forgiven stimulates a corresponding level of gratitude and love in return.
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4.
Tax collectors and sinners were all drawing near to listen to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them Jesus addressed this parable.
“A man had two sons, 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.
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.
When he had freely spent everything,
a severe famine struck that country,
and he found himself in dire need.
So he hired himself out to one of the local citizens
who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed,
but nobody gave him any.
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.
I shall get up and go to my father and I shall say to him,
“Father, I have sinned against heaven and against you.
I no longer deserve to be called your son;
treat me as you would treat one of your hired workers.”’
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.
His son said to him,
‘Father, I have sinned against heaven and against you;
I no longer deserve to be called your son.’
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.
Take the fattened calf and slaughter it.
Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again;
he was lost, and has been found.’
Then the celebration began.
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.
He called one of the servants and asked what this might mean.
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.’
He became angry,
and when he refused to enter the house,
his father came out and pleaded with him.
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.
But when your son returns
who swallowed up your property with prostitutes,
for him you slaughter the fattened calf.’
He said to him,
‘My son, you are here with me always;
everything I have is yours.
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.’“
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Commentary on Lk 15:1-3, 11-32
The topic of repentance and forgiveness comes to a climax with St. Luke’s Parable of the Prodigal Son, one of the two “Parables of Mercy” found in this section. The parables distill the essence of the Good News. Found only the St. Luke’s Gospel, the imagery is instantly clear that this is to be an analogy. The father in the story represents God and the Prodigal Son followers of Christ, when they repent their sins. Interestingly, the older brother also represents Christians when they do not forgive those who have also sinned. We are given the picture of the loving father welcoming his son home, an allusion used also in the parable of the Lost Sheep (Luke 15:3-7). The implicit invitation is that those who seek forgiveness find it in God.
“The Pharisaical mentality can simply not tolerate
anything that escapes the control of the ritual prescriptions of which they are
the stewards—which is to say, anything that escapes their personal control, the
tyranny of their virtues! Thus, the Greek Church prays on the Sunday of the
Pharisee and the Publican, the day that launches the preparation for the season
of Lent: ‘We see that the mad arrogance that comes from a wealth of virtues
fosters the greatest indigence; but self-abasement is the means to acquire
justification, because the plight is so extreme. Let us, then, build humility
as our foundation.’” []
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:11-32 545, 2839; Lk 15:11-31 1700; Lk 15:11-24 1439; Lk 15:18 1423, 2795; Lk 15:21 2795; Lk 15:23-32 589; Lk 15:32 1468
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5.
Jesus said to his disciples,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things.
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Commentary on Lk 24:46-48
This is passage is set within the first appearance of the Risen Christ to the disciples immediately following his appearance on the road to Emmaus. He is with his friends in the locked room. The Lord brings them to understand the prophetic significance of what had taken place. He continues pointedly by saying; “You are witnesses to these things.” This statement is important since later in St. Luke’s narrative in the Acts of Apostles, their witness becomes the foundation of faith for others.
CCC: Lk 24:44-46 112; Lk 24:44-45 572, 601; Lk 24:44 702, 2625, 2763; Lk 24:45 108; Lk 24:46 627; Lk 24:47-48 730; Lk 24:47 981, 1120, 1122; Lk 24:48-49 1304
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[1] Jerome Biblical Commentary, © 1968 Prentice-Hall, Inc. Englewood Cliffs, N.J., 22:49, pp. 380
[2] Ignatius
Catholic Study Bible, Old and New Testament
(Ignatius Press, © 2024, San Francisco, CA.), 1547
[3] Leiva-Merikakis, Erasmo. Fire of Mercy, Heart of the Word: Volume I (Ignatius
Press. Kindle Edition), 528.
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