The second reading for the 2nd Sunday of Advent, Year A is Romans 15:4-9. This post contains both Fr. Alexandre's brief literal commentary on Rom
15:4-9 followed by a slightly longer moral commentary on the same
passage. Both are from his work Commentarius Litteralis Et Moralis In Omnes Epistolas Sancti Pauli Apostoli, Et In VII. Epistolas Catholicas. For more on Fr. Noel Alexandre see here. The following translation was produced using ChatGPT, which was also used to supply the CCC references found in the moral commentary.
LITERAL COMMENTARY
Rom 15:4. For whatever things have been written—in the Law, the Prophets, and the Psalms, in all the sacred books of Scripture—have been written for our instruction. These writings are figures of the things that would befall Christ or His members, and letters sent to us for the formation of our life, whether in faith or morals. So that through patience and the consolation of the Scriptures we may have hope. Thus, by exhibiting in adversity the patience to which the Scriptures exhort us, and by drawing from those same Scriptures their consolations, we may conceive within ourselves that firm hope of eternal goods which God promises, and may be strengthened in Him. Compare 2 Timothy 3:16: All Scripture, divinely inspired, is useful for teaching, for reproof, for correction, for training in righteousness, that the man of God may be perfect and instructed unto every good work.
Rom 15:5–7. But may the God of patience and consolation grant you to be of one mind one toward another, according to Christ Jesus. The God who is Himself the author of patience and consolation—since whatever good gift exists is from Him—may He give you mutual concord and benevolence according to the doctrine and example of Christ Jesus. The words according to Christ Jesus exclude agreement in false doctrine, such as that a man can be justified by works of the Law: abstaining from certain foods, and similar things.
That with one mind, and with one mouth, you may glorify God, even the Father of our Lord Jesus Christ, as if you were one soul and one heart made one by faith and charity, with one consent and one confession of the mouth, proceeding from the unity of faith, glorifying and praising the God who is the Creator of all, and the Father of our Lord Jesus Christ, through whom He has adopted us as sons. For this reason receive one another, as Christ also has received you unto the honor of God. As therefore Christ received you, so receive one another with mutual affection of charity; assist, help, and sustain one another, just as Christ embraced both Jews and Gentiles into His care and protection, called the Gentiles to His Gospel, and welcomed them as brethren; and made them members of Himself, associating and joining them to Himself, to the promotion of God’s glory and honor.
Rom 15:8. Now I say that Christ Jesus was the minister of the circumcision on behalf of the truth of God, to confirm the promises made to the fathers. Christ Jesus received the ministry of serving the circumcised, that He might show that the congregations of believers consist in one and the same faith of those Jews who believed in Him and of the Gentiles; and that what belonged to the Jews according to the flesh was exhibited to them first through His presence and preaching of the Gospel. And the truthfulness of God would be confirmed by fulfilling the promises made to their fathers by sending the Messiah. These promises, however, were purely gratuitous; God was not obliged by justice to render them to them or to any men.
Rom 15:9–12. But that the Gentiles might glorify God for His mercy. The Gentiles ought to glorify God and celebrate Him with praises and thanksgiving, because He deigned mercifully to call them through Christ, although He had not promised this mercy to them. Hence the greater the mercy toward the Gentiles, the less it had been expected. Yet although the calling of the Gentiles had not been promised to them by name, still their calling to the faith of Christ did not occur without divine foresight, since it had been foretold long beforehand by the Prophet in these oracles: As it is written: “Therefore will I confess to You among the Gentiles, O Lord, and I will sing to Your name.”
MORAL COMMENTARY
Rom 15:4. For whatever was written, he says, was written for our instruction, so that through the patience (ὑπομονή, “enduring steadfastness”) and the consolation of the Scriptures we might have hope. Sacred Scripture, being inspired by the Holy Spirit (2 Timothy 3:16–17; CCC 105–108), has been dictated for men of every state and condition; therefore no one should neglect its reading. Yet it is necessary that it be read according to the Church’s rules, according to the counsel of pastors and spiritual directors, with piety, docility, and humility (CCC 113–119).
Whatever is contained within Scripture is lofty and divine; in it dwells the truth itself and a discipline perfectly fitted to refresh and restore souls. Scripture is so moderated that no one can fail to draw from it what is sufficient for him—provided that he approaches devoutly and piously, as true religion requires. Holy Scripture speaks in the things it declares openly as a familiar friend, without pretense, addressing the hearts of both the learned and the unlearned. Yet what it holds in mysteries it does not express with such lofty speech as to repel a more timid or unlearned mind, like a poor man who would not dare approach the rich; instead it invites all with humble language—feeding the simple with what is manifest, and exercising deeper minds with the hidden things of truth (cf. Psalm 19:8–9; Matthew 11:25).
Lest the open things become despised, the hidden things are also desired; and what is desired is renewed with a certain sweetness, and what is renewed becomes sweetly impressed. Through these things, the crooked are corrected, the small are nourished, and great minds are delighted (2 Timothy 3:16; CCC 131–133). The soul that is hostile to this discipline is the one that does not know that it is most salutary, or hates the medicine because it is sick. Nothing is more conducive to strengthening the soul with Christian patience amid temptations and adverse events than the reading of Sacred Scripture (cf. James 1:2–4; CCC 1832). Nothing is more efficacious for nourishing hope, for patience gives birth to hope and hope strengthens patience, both arising from the Scriptures (Romans 5:3–5; Romans 15:4).
Human consolations, which lack the power to heal or fortify the soul and often immerse it in empty and even harmful delight, should not be sought; rather we should seek the consolation of God’s word and of the divine promises (Psalm 119:49–50; CCC 1817–1821). Thus, through the patience and the consolation of the Scriptures we may have hope.
Since Sacred Scripture has been prepared for our consolation, we ought to read it all the more when we see ourselves wearied beneath the burden of tribulations (Psalm 94:18–19; 2 Corinthians 1:3–7).
Rom 15:5-6 May the God of patience and consolation grant you to think the same thing toward one another, according to Christ Jesus, so that with one mind and one mouth you may glorify God. Though Sacred Scripture instructs us in patience, excites us to hope, and exhorts us to concord, yet only God by the power of His omnipotent grace can work these virtues in us (John 15:5; CCC 1996–2001, 1818–1820, 1829). Therefore, we must pray to the God of patience, the God of hope, and the God of peace that He may create within us true patience, hope, and peace with our neighbor, and grant us the strength to do and endure whatever may advance mutual concord according to Christ Jesus.
The weak should not judge the strong, nor the strong despise the weak (Romans 14:1–4; 15:1). We should all think the same in those things that Christ taught and the Holy Spirit revealed in Sacred Scripture and Tradition, which are taught to the Church and by the Church—Catholic, Apostolic, and Roman, the pillar and ground of truth (1 Timothy 3:15; CCC 80–87).
Concord in matters contrary to the Catholic faith and doctrine, or destructive of Christian piety, unity, peace, and the order of the Church or the commonwealth, is not according to Christ Jesus. When concord is rooted in truth, faith, and charity, then we offer to God with one heart and one mouth the sacrifice of praise most acceptable to Him (Hebrews 13:15; CCC 1103, 2637). God commands and desires that all who are reborn through the second birth may remain as He has made them—peaceful, concordant, and united in His house, having one spirit, one mind, and one sentiment (Ephesians 4:1–6; John 17:20–23).
God did not receive the sacrifice of one who was in dissension; He commanded such a one first return and be reconciled to his brother before approaching the altar (Matthew 5:23–24; CCC 2839–2845). Our peace and fraternal concord, united with the unity of the Father and the Son and the Holy Spirit, is a sacrifice greater to God than external offerings.
Rom 15:7 Therefore, receive one another as Christ also received you unto the glory of God. The incomprehensible condescension, indulgence, and mercy by which the Son of God took up our nature and our infirmities—serving our very person through the Incarnation—exists as the model of the condescension, indulgence, and charity by which we must be joined to one another (Philippians 2:5–8; CCC 457–460). In Him we have the example and the help needed for eternal salvation.
Let us look to that example: let us receive, love, support, and help our brothers as Christ has loved, received, supported, and helped us unto salvation (John 13:34–35; Galatians 6:2). Christ received both Jews—who counted themselves His friends and elected people—and Gentiles, who were His enemies because of idolatry (Ephesians 2:11–18). Thus let us receive, love, support, and assist not only friends but even our enemies, following the example of Christ (Matthew 5:43–48; CCC 1825).
The injuries we committed against God did not deter the Son from assuming our nature nor impede His beneficence toward us; therefore, the injuries inflicted on us by others must not impede our charity toward them (Romans 5:8–10). Christ bore our infirmities and sins; so must we compassionately bear the weaknesses and defects of our brethren (Galatians 6:1–2). This mutual reception brings maximum glory to God, for through charity we become one; and God, to perfect and consecrate this unity, willed that God and man be one Person in Christ (CCC 813–822).
When therefore you suffer something from your brother, and you lay it aside for God’s sake, you glorify the Lord. Christ Himself prayed: “That they may be one in Us, that the world may believe that Thou hast sent Me.” (John 17:21).
Do not utter the cold, weak saying, “If he loves me, I will love him; if he does not, I will hate him.” Such words belong to the spirit of tax collectors and pagans (Matthew 5:46–47). You, however, called to a higher city and having your citizenship inscribed in heaven (Philippians 3:20), must be governed by greater laws. If your brother refuses to love you, show him even greater love, that you may draw him back as a member of Christ.
When someone loves because he is loved, he has already received his reward; but he who loves one who does not return love makes God Himself his debtor, for God sees that love and rewards it (Luke 6:32–36). Do not say, “He is sick, therefore I will neglect him,” for this coldness of love is itself a sickness. You must warm what is cold.
You turn away from a faithful brother whom Christ did not turn away from when he was still unfaithful. Indeed, Christ loved him so strongly that He died for him while he was yet an enemy (Romans 5:6–10). Christ receives him into His own Body—making him a member, giving him His table, His garment, His life, His light, His very self. And yet you dare to say, “I turn away from him”?
Rom 15:8 For Christ Jesus became a minister of the circumcision to confirm the promises made to the fathers. This was a great honor to the Jewish people, that the Son of God became their Apostle and Evangelist; but that honor turned to judgment for those who rejected Him. Yet Christians who disobey the Gospel are no less guilty, for they too despise Christ who in the Gospel teaches them daily (Hebrews 6:4–6; CCC 1855–1861).
Rom 15:9 As for the Gentiles, they glorify God for His mercy, as it is written: “I will confess to Thee among the Gentiles, O Lord, and I will sing to Thy name" (Psalm 18:49). Let us celebrate God’s mercy, who has called us to the light of the Gospel and reconciled us while we were enemies (Colossians 1:13–14). When we see unbelievers come to the faith or sinners to repentance, let us praise God with trembling, lest perhaps by mysterious judgment He withdraw the grace once given to us because of our ingratitude (Romans 11:20–22).
As St. Gregory the Great says, when the Gentiles were converted, the Hebrews who had already believed rejoiced with fear, understanding that the rejection of Judea was just, and the calling of the Gentiles was gracious—therefore fearing the loss of what they possessed when they saw others gain it. Thus we also, when we witness sinners raised suddenly to heights of sanctity, should rejoice with trembling, lest God secretly judge us unworthy and call others in our place (CCC 1812, 1817).
Comments
Post a Comment