On Friday of the Fifth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the letter of the apostle Paul to the Galatians (5:1-25) entitled "The freedom of those who live by faith". Our treasure, which follows, is from a sermon by Saint Leo the Great, pope.

Saint Leo became pope in the year 440. Saint Leo was a Roman aristocrat and was the first pope to have been called "the Great". Saint Leo is known as one of the best administrative popes of the ancient Church. His work branched into many areas of the church, indicative of his notion of the pope's total responsibility for the flock of Christ. In the 96 sermons which have come down to us, we find Leo stressing the virtues of almsgiving, fasting, and prayer, and expounding Catholic doctrine with clarity and conciseness, particularly the dogma of the Incarnation. Leo is perhaps best known for having met Attila the Hun in 452 and having persuaded him to turn back from his invasion of Italy.

The Galatians to whom the letter is addressed were Paul's converts, most likely among the descendants of Celts who had invaded western and central Asia Minor in the third century B.C. and had settled in the territory around Ancyra (modern Ankara, Turkey). Paul had passed through this area on his second missionary journey and again on his third. It is less likely that the recipients of this letter were Paul's churches in the southern regions of Pisidia, Lycaonia, and Pamphylia where he had preached earlier in the Hellenized cities of Perge, Iconium, Pisidian Antioch, Lystra, and Derbe; this area was part of the Roman province of Galatia, and some scholars think that South Galatia was the destination of this letter.

St. Paul's Letter to the Galatians teaches that justification comes through faith in Jesus Christ, not through works of the Mosaic Law, and that to return to the Law as a means of salvation is to fall back into spiritual slavery. Paul insists that the Gospel he preached is of divine origin and defends the freedom of Gentile believers against those who required circumcision and legal observance. He presents Christ's death and resurrection as the decisive act that frees humanity from sin, the Law's curse, and the powers of the flesh. True Christian freedom, Paul explains, is not license but life in the Spirit, where believers are transformed inwardly and enabled to fulfill the Law through love, producing the fruits of the Spirit as the visible sign of life in Christ.

On Thursday of the Fifth Week in Ordinary Time our Church invites us to read and reflect on a passage from the letter of the apostle Paul to the Galatians (4:8-31) entitled "Our divine inheritance and the Freedom of the new covenant". Our treasure, which follows, is from an explanation of Paul's letter to the Galatians by Saint Augustine, bishop.

Saint Augustine was born at Tagaste in Africa in 354. He was unsettled and restlessly searched for the truth until he was converted to the faith in Milan and baptized by Ambrose. Returning to his homeland, he embraced an ascetic life and subsequently was elected bishop of Hippo. For thirty-four years he guided his flock, instructing it with sermons and many writings. He fought bravely against the errors of his time and explained the Faith carefully and cogently through his writings. He is also a preeminent Catholic Doctor of the Church. His writings influenced the development of western philosophy and western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He died in 430.

The Galatians to whom the letter is addressed were Paul's converts, most likely among the descendants of Celts who had invaded western and central Asia Minor in the third century B.C. and had settled in the territory around Ancyra (modern Ankara, Turkey). Paul had passed through this area on his second missionary journey and again on his third. It is less likely that the recipients of this letter were Paul's churches in the southern regions of Pisidia, Lycaonia, and Pamphylia where he had preached earlier in the Hellenized cities of Perge, Iconium, Pisidian Antioch, Lystra, and Derbe; this area was part of the Roman province of Galatia, and some scholars think that South Galatia was the destination of this letter.

On Monday of the Fifth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of the first letter of the apostle Paul to the Galatians (1:13—2:10) entitled "The calling and apostleship of Paul". Our treasure, which follows, is from a short discourse by Saint Bonaventure, bishop.

Saint Bonaventure was born about the year 1218 at Bagnorea in Tuscany. He studied philosophy and theology at Paris and, having earned the title Master, he taught his fellow members of the Order of Friars Minor with great success. He was elected Minister General of the Order, a position he filled with prudence and wisdom. After being made Cardinal-Bishop of Albano, he died at the Council of Lyons in 1274. His writing did much to illuminate the study of both theology and philosophy.

The principal teaching of Saint Bonaventure's short discourse (often identified with his spiritual exhortations such as those found in The Journey of the Mind into God and similar brief works) is that the soul's ultimate purpose is loving union with God, attained not primarily through intellectual mastery but through humility, prayer, purification of the heart, and the fire of divine love. Bonaventure emphasizes that true wisdom is born from holiness rather than scholarship alone, and that the Christian life is a gradual ascent: from self-knowledge and detachment from sin, through contemplation of God in creation and within the soul, to a transformative encounter with God's love in Christ. Knowledge enlightens, but charity perfects; therefore, the highest goal of the spiritual life is not to know much about God, but to be deeply united to Him in love.

The Galatians to whom the letter is addressed were Paul's converts, most likely among the descendants of Celts who had invaded western and central Asia Minor in the third century B.C. and had settled in the territory around Ancyra (modern Ankara, Turkey). Paul had passed through this area on his second missionary journey and again on his third. It is less likely that the recipients of this letter were Paul's churches in the southern regions of Pisidia, Lycaonia, and Pamphylia where he had preached earlier in the Hellenized cities of Perge, Iconium, Pisidian Antioch, Lystra, and Derbe; this area was part of the Roman province of Galatia, and some scholars think that South Galatia was the destination of this letter.

St. Paul's Letter to the Galatians teaches that justification comes through faith in Jesus Christ, not through works of the Mosaic Law, and that to return to the Law as a means of salvation is to fall back into spiritual slavery. Paul insists that the Gospel he preached is of divine origin and defends the freedom of Gentile believers against those who required circumcision and legal observance. He presents Christ's death and resurrection as the decisive act that frees humanity from sin, the Law's curse, and the powers of the flesh. True Christian freedom, Paul explains, is not license but life in the Spirit, where believers are transformed inwardly and enabled to fulfill the Law through love, producing the fruits of the Spirit as the visible sign of life in Christ.

On Sunday of the Fifth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of the first letter of the apostle Paul to the Galatians (1:1-12) entitled "Paul's preaching of the Gospel". Our treasure, which follows, is from an explanation of Paul's letter to the Galatians by Saint Augustine, bishop.

Saint Augustine was born at Tagaste in Africa in 354. He was unsettled and restlessly searched for the truth until he was converted to the faith in Milan and baptized by Ambrose. Returning to his homeland, he embraced an ascetic life and subsequently was elected bishop of Hippo. For thirty-four years he guided his flock, instructing it with sermons and many writings. He fought bravely against the errors of his time and explained the Faith carefully and cogently through his writings. He is also a preeminent Catholic Doctor of the Church. His writings influenced the development of western philosophy and western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He died in 430.

The Galatians to whom the letter is addressed were Paul's converts, most likely among the descendants of Celts who had invaded western and central Asia Minor in the third century B.C. and had settled in the territory around Ancyra (modern Ankara, Turkey). Paul had passed through this area on his second missionary journey and again on his third. It is less likely that the recipients of this letter were Paul's churches in the southern regions of Pisidia, Lycaonia, and Pamphylia where he had preached earlier in the Hellenized cities of Perge, Iconium, Pisidian Antioch, Lystra, and Derbe; this area was part of the Roman province of Galatia, and some scholars think that South Galatia was the destination of this letter.

On Saturday of the Fourth Week in Ordinary Time our Church invites us to read and reflect on a passage from the second letter to the Thessalonians (3:1-18) entitled "Exhortations and counsels". Our treasure, which follows, is from the pastoral constitution on the Church in the modern world of the Second Vatican Council.

Gaudium et spes ("Joys and Hopes"), the Pastoral Constitution on the Church in the Modern World, is one of the four constitutions resulting from the Second Vatican Council in 1965. It was the last and longest published document from the council and is the first constitution published by a Catholic ecumenical council to address the entire world. Gaudium et spes clarified and reoriented the role of the church's mission to people outside of the Catholic faith. It was the first time that the church took explicit responsibility for its role in the larger world. The constitution's creation was necessitated by fear of the irrelevance in the modern era due to its ignorance on problems that plague the modern world. The document represents an inner examination of the church by the council and features a response to problems affecting the modern world.

The central message of Gaudium et Spes is that the Church stands in profound solidarity with all humanity—sharing its joys and hopes, griefs and anxieties—and is called to engage the modern world not with fear or withdrawal, but with compassionate dialogue, moral clarity, and humble service. It affirms the dignity of every human person, the social nature of humanity, and the Church's mission to illuminate contemporary issues such as culture, economics, politics, marriage, peace, and human rights with the light of Christ and the Gospel. Rather than opposing the modern world, the document teaches that the Church must read the "signs of the times" and work actively for justice, peace, and the common good, trusting that Christ is the ultimate fulfillment of every authentic human longing.

Saint Paul arrived in Greece for the first time around 50 A.D. In making converts in Philippi and, soon afterwards, in Thessalonica, he was beset by persecution from Jews and Gentiles alike. Moving on to Beroea, he was again harassed by enemies from Thessalonica and hurriedly left for Athens. Silvanus and Timothy remained behind for a while. Paul soon sent Timothy back to Thessalonica to strengthen that community in its trials. Timothy and Silvanus finally returned to Paul when he reached Corinth, probably in the early summer of A.D. 51.

Saint Paul's second letter to the Thessalonians distinguishes itself by the detailed teaching it presents at the end times. False teachers had been presenting fake letters as if they were from Paul and telling the Thessalonian believers that the day of the Lord had already come. This would have been especially troubling to them because Paul had encouraged them in his previous letter that they would be raptured before the day of wrath came upon the earth.

So, Paul explained to them that this future time of tribulation had not yet come because a certain "man of lawlessness" had not yet been revealed. Comparisons with other passages in Daniel, Matthew, and Revelation reveal this man to be none other than the Antichrist. But Paul encouraged the Thessalonians not to worry, because the Antichrist would not come until a mysterious restrainer—the Thessalonians apparently knew his identity—was removed from earth. The identity of this restrainer has been heavily debated, though due to the nature of the work the restrainer does, He is likely the Spirit of God working redemptively through the church. When the believers leave the earth in the rapture, all who remain will experience the wrath of the tribulation.