For kempo (Galatians)...

Since you love Galatians so much...

From: Galatians 3:26-29

The Law and the Promise (Continuation)

[26] for in Christ Jesus you are all sons of God, through faith.
[27] For as many of you as were baptized into Christ have put on
Christ. [28] There is neither Jew nor Greek, there is neither slave nor
free, there is neither male nor female; for you are all one in Christ
Jesus. [29] And if you are Christ's, then you are Abraham's offspring,
heirs according to promise.


  1. St John of Avila, commenting on this passage, says, "The Holy Spirit was not content with saying that we are bathed and anointed: here he says that we are clothed, and the clothing we are given is not just something beautiful and costly: it is Jesus Christ himself, who is the sum total of all beauty, all value, all richness, etc. What he means is that the beauty of Jesus Christ, his justice, his grace, his riches, his splendor, shine out from us with the splendor of the sun and is reflected as in the purest of mirrors" ("Lecciones Sobre Gal, ad loc.").

St Paul uses this metaphor of our being decked out in Christ in many
other passages (cf. Rom 13:14; 1 Cor 15:43; Eph 4:24; 6:11; Col 3:10;
etc.) to describe the intimate union between the baptized person and
Christ, a union so intense that the Christian can be said to be
"another Christ".

  1. In the order of nature, it may be said, all men are radically equal: as descendants of Adam, we are born in the image and likeness of God (cf. Gen 1:26-27). The different functions which people have in the life of society do not alter this basic, natural equality. From this point of view there is no real difference, nor should there be, between one person and another, no difference even between man and woman: both are made in the image and likeness of God.

In the order of grace, which the Redemption inaugurates, this
essential, original equality was restored by Christ, who became man and
died on the Cross to save all. John Paul II points out that this true
meaning of the dignity of man is enhanced by the Redemption: "In the
mystery of the Redemption man becomes newly 'expressed' and, in a way,
is newly created. He is newly created! 'There is neither Jew nor Greek,
there is neither slave nor free, there is neither male nor female; for
you are all one in Christ Jesus' (Gal 3:28). The man who wishes to
understand himself thoroughly--and not just in accordance with
immediate, partial, often superficial, and even illusory standards and
measures of his being--must with his unrest, uncertainty and even his
weakness and sinfulness, with his life and death, draw near to Christ.
He must, so to speak, enter into him with all his own self, he must
'appropriate' and assimilate the whole of the reality of the
Incarnation and Redemption in order to find himself" ("Redemptor
Hominis", 10)

From this radical equality of all men is derived that universal
fraternity which should govern human relations: "Our Lord has come to
bring peace, good news and life to all. Not only to the rich, nor only
to the poor. Not only to the wise, nor only to the simple. To everyone.
To the brethren, for brothers we are, children of the same Father, God.
So there is only one race, the race of the children of God. There is
only one color, the color of the children of God. And there is only one
language, the language which speaks to the heart and to the mind,
without the noise of words, making us know God and love one another"
([St] J. Escriva, "Christ Is Passing By", 106).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain.

And another one...

From: Galatians 5:18-25

The Fruits of the Spirit and the Works of the Flesh (Continuation)

[16] But I say, walk by the Spirit, and do not gratify the desires of
the flesh. [17] For the desires of the flesh are against the Spirit,
and the desires of the Spirit are against the flesh; for these are
opposed to each other, to prevent you from doing what you would.
[18] But if you are led by the Spirit you are not under the law.
[19] Now the works of the flesh are plain: immorality, impurity,
licentiousness, [20] idolatry, sorcery, enmity, strife, jealousy,
anger, selfishness, dissension, party spirit, [21] 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.
[22] But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, [23] gentleness, self-control;
against such there is no law. [24] And those who belong to Christ
Jesus have crucified the flesh with its passions and desires.
[25] If we live by the Spirit, let us also walk by the Spirit.


17-21. The fall of Adam and Eve left us with a tendency to seek created
things for our own pleasure, instead of using them to lead us to God.
The desires of the flesh make their appearance, urges which are at odds
with God and with all that is noble in our personality. But when grace
enters our soul and justifies us, we share in the fruits of the
Redemption wrought by Christ and we are enabled to conquer our
concupiscence and life according to the flesh.

The vices referred to in vv. 19-21 have their roots in something much
deeper--life "of the flesh". And, St Augustine asserts, "it is said
that someone lives according to the flesh when he lives for himself.
Therefore, in this case, by 'flesh' is meant the whole person. For
everything which stems from a disordered love of oneself is called work
of the flesh" ("The City of God", 14, 2).

This is why we find included in the "works of the flesh" not only sins
of impurity (v. 19) and faults of temperance (v. 21 ) but also sins
against the virtues of religion and fraternal charity (v. 20).

"Significantly, when speaking of 'the works of the flesh' Paul mentions
not only 'immorality [fornication], impurity, licentiousness [...],
drunkenness, carousing'--all of which objectively speaking are
connected with the flesh; he also names other sins which we do not
usually put in the 'carnal' or 'sexual' category --'idolatry, sorcery,
enmity, strife, jealousy, anger, envy' [...]. All these sins are the
outcome of 'life according to the flesh', which is the opposite
to 'life according to the spirit"' (John Paul 11, "Address", 7 January

Therefore, as the Apostle says, anyone who in one way or other
obstinately persists in his sin will not be able to enter the Kingdom
of heaven (cf. 1 Cor 6:9-10; Eph 5:5)

22-25. When someone lets himself be led by his instincts he is said to
be leading an "animal life"; whereas, if he acts as his reason advises,
he is leading a rational, human, life. Similarly, when one allows the
Holy Spirit to act, one's life becomes life according to the Spirit--a
supernatural life, a life which is no longer simply human but divine.
This is what happens when a person is in the state of grace and is
mindful of the treasure he bears within.

"Alone! You are not alone. We are keeping you close company from afar.
Besides..., the Holy Spirit, living in your soul in grace--God with
you--is giving a supernatural tone to all your thoughts, desires and
actions" ([St] J. Escriva, "The Way", 273).

The soul then becomes a good tree which is known by its fruits. Its
actions reveal the presence of the Paraclete, and because of the
spiritual delight they give the soul, these actions are called fruits
of the Holy Spirit (cf. St Thomas Aquinas, Summa theologiae, I-II, q.
70, a. 1).

"Those blessed fruits enumerated by the Apostle (Gal 5:22) the Spirit
produces and shows forth in the just, even in this mortal life--fruits
replete with all sweetness and joy. Such must, indeed, be from the
Spirit 'who in the Trinity is the love of the Father and the Son,
filling all creatures with immeasurable sweetness' (St Augustine, "De
Trinitate", 6, 9)" (Leo XIII, "Divinum illud munus", 12).