From: 1 Thessalonians 1:1-5b
Greetings
[1] Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
Thanksgiving for the Thessalonians' Fidelity
[2] We give thanks to God always for you all, constantly mentioning you in our prayers, [3] remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. [4] For we know brethren beloved by God, that he has chosen you; [5] for our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.
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Commentary:
1. The heading is in keeping with the style of the period: it identifies the writer and the addressees and contains a greeting. The names of Silvanus and Timothy, co-workers of St Paul, appears alongside his own. The heading is affectionate in tone but it is not the kind of opening typical of a simple family letter. This is an official letter, which is why two witnesses vouch for its content (in line with legal requirements: cf. Deut 17:6).
As in certain other letters (cf. 2 Thess, Phil, Philem), St Paul does not describe himself as an Apostle; the mention of his name is enough to convey his authority. Silvanus is the same person as Silas whom Acts describes as "prophet" and one of the "leading men among the brethren" in Jerusalem (cf. Acts 15 :22, 32); here the Latin transcription of his name is used. He had worked alongside St Paul in the evangelization of Thessalonica, so he would have been well known to the believers in that city (cf. Acts 17:4). Timothy was son of Gentile father and a Jewish mother (his mother was a Christian convert); Paul gave him instruction in the faith when he passed through Lystra during his second missionary journey, and ever since then he had always been a faithful helper of the Apostle. When St Paul was writing this letter, Timothy had just arrived in Corinth from Thessalonica with good reports of the spiritual health of that church (cf. 1 Thess 3:6).
The letter is addressed to "the church of the Thessalonians". The Greek word "ekklesia", meaning "assembly, gathering of the people", was used from the apostolic age onwards to describe the Church, the new people of God. St Thomas Aquinas used this verse for his definition of the Church as "the assembly of the faithful brought together in God the Father and in the Lord Jesus Christ, through faith in the Trinity and in the divinity and humanity of Christ" ("Commentary on 1 Thess, ad loc."). "All those, who in faith look toward Jesus, the author of salvation and the principle of unity and peace, God had gathered together and established as the Church, that it may be for each and everyone the visible sacrament of this saving unity" (Vatican II, Lumen Gentium, 9).
"Grace to you and peace": a favorite greeting of St Paul's, expressing the wish that they will attain the fullness of heavenly good things. See the note on Rom 1:7).
3. The spiritual life of the Christian is based on the practice of the theological virtues, for "faith encourages men to do good, charity to bear pain and effort, and hope to resist patiently" (Severian of Gabala, "Commentary on 1 Thess, ad loc.").
Faith needs to be reflected in one's conduct, for "faith apart from works is dead" (Jas 2:26). As St John Chrysostom teaches, "belief and faith are proved by works -not by simply saying that one believes, but by real actions, which are kept up, and by a heart burning with love" ("Hom. on I Thess, ad loc.").
The service of others for God's sake is a proof of charity. A person who practices this virtue always rises to the occasion and does not try to dodge sacrifice or effort.
Hope is a virtue which "enables one to endure adversity" (St Thomas, "Commentary on 1 Thess, ad loc."). St Paul encourages us to rejoice in hope and be patient in tribulation (cf. Rom 12:12), for hope fills the soul with joy and gives it the strength to bear every difficulty for love of God.
4. All men are "beloved by God" and, as St Thomas points out, this is the case "not just in the ordinary sense of having received natural existence from him, but particularly because he has called them to eternal good things" ("Commentary on I Thess, ad loc."). Man's last end is happiness, and happiness cannot be found (other than in a relative sense) in wealth, honors, health or sensual satisfaction; it can only be found in knowing and loving God. By raising man to the supernatural order, God gave him a supernatural goal or end, which consists in "seeing God himself, triune and one, as he is, clearly" (Council of Florence, "Laetentur Coeli").
Deprived as he was of sanctifying grace on account of original sin and his personal sins, man was unable to attain any end exceeding his natural powers. But God loved us so much that he deigned to enable us "to share in the inheritance of the saints in light. He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son" (Col 1:12-13). Therefore, those who have been given the preaching of the Gospel and the fruits of Redemption through Baptism and the other sacraments are the object of a special divine "choice". This "choice" or election is not the same as "salvation"; it is an initiative on God's part prior to the attainment of salvation. To be saved one must second this action of God by responding freely to grace.
5. St Paul reminds them that what he preached was the "gospel" foretold by the prophets (cf. Is 40:9; 52:7; 60:6; 61:1) and fulfilled by the Incarnation of the Word and by his work of salvation. The Apostle was pressed into service by the Holy Spirit to forward his work of sanctification. The Thessalonians were not won over by mere human words but by the "power" of God, who made those words effective. The term "power" refers not only to miraculous actions but also to the Holy Spirit moving the souls of those who heard Paul's preaching.
It is true that this activity, like all actions of God outside himself, is something done by all three Persons of the Blessed Trinity; but in the language of Scripture and of the Church it is customary "to attribute to the Father those works of the Divinity in which power excels; to attribute to the Son, those in which wisdom excels; and to the Holy Spirit, those in which love excels" (Leo XIII, "Divinum Illud Munus", 5).
In the early years of the Church the proclamation of the Gospel was often marked by special graces of the Holy Spirit, such as prophecy, miracles, or the gift of tongues (cf. Acts 2:8). This profusion of gifts made it clear that the messianic era had begun (cf. Acts 2:16), for it meant the fulfillment of the ancient prophecies: "I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my spirit" (Joel 3:1-3).
"In power and in the Holy Spirit": in line with the divine plan of salvation, the time of the Old Testament, which prepared the way for the coming of the Messiah, has reached its end, and a new era has begun, the Christian era, the key feature of which is the activity of the Spirit of God: "It must be said that the Holy Spirit is the principal agent of evangelization: it is he who impels each individual to proclaim the Gospel, and it is he who in the depths of consciences causes the word of salvation to be accepted and understood" (Paul VI, "Evangelii Nuntiandi", 75).
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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. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
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