[5:19–21]
The Apostle now paints contrasting portraits of what the †flesh produces (5:19–21) and what the Spirit produces (5:22–23). The way the two different results are designated is significant. In regard to the flesh, Paul speaks of “works,” while in regard to the Spirit, he speaks of “fruit.” In this way he contrasts a vital fruitfulness with merely external acts. The fruitfulness of which he speaks presupposes a union in love between the believer and Christ (2:20). In addition, “works” is in the plural while “fruit” is singular. This difference suggests that there is an organic unity among the various facets of the fruit of the Spirit, in contrast to the disjointed nature of the works of the flesh. Paul draws a similar contrast between works and fruit in Eph 5:11, where he speaks of “the fruitless works of darkness.”
The list of “the works of the flesh” is obviously not meant to be exhaustive. It should be noted that these works are by no means limited to what we commonly call “sins of the flesh” but include attitudes and actions that have nothing to do with sex or gluttony—for example, hatreds, fury, and factions. The list clearly shows what Paul means here by “the flesh”—namely, our fallen nature, the source of every sinful inclination. The first three works of the flesh are violations of chastity. The first, immorality, translates porneia in Greek, a term that refers to any improper use of sexuality, especially fornication or prostitution (“pornography” is related to this word). The second, impurity, is broader and can refer to a range of moral disorders that sully one’s conscience (the same Greek word is translated “filth” at the end of Matt 23:27). When used together with porneia, it usually means sins against chastity (see Eph 5:3; Col 3:5). The same is true of the third word, translated licentiousness or “sensuality” (ESV, NJB). These three words are found together in a reproach to some Christians in Corinth (2 Cor 12:21). Sexual disorder was common in Greco-Roman society, as it is today in Western culture, so Paul uses a variety of terms to fortify his †Gentile Christian communities against the patterns of sin common to their culture.6
LIVING TRADITION
Law in Catholic Tradition
Paul’s declaration that “you are not under the law” (Gal 5:18) might strike some people as a not very Catholic statement! What about natural law, moral law, civil law, and canon law, not to mention the Rule of St. Benedict and the statutes that govern other religious communities? The answer is that Catholic tradition embraces the Apostle Paul’s nuanced teaching about †law (see the sidebar, pp. 146–47) but brings greater clarity to it by placing it within a broader context of reflection about law and the moral life (see Catechism 1950–86, especially 1963–66).
St. Thomas Aquinas teaches that the “new law” of the †gospel is the †grace of the Holy Spirit received through †faith. According to St. Thomas, this new law, unlike the old law of Moses, truly does make us just. “The new law is instilled into man by being added on to his nature by a gift of grace; it not only indicates to him what he should do, but also helps him to accomplish it.”a Of course the gospel contains various commands and teachings. But according to St. Thomas, these elements, “the teachings of faith, and those commandments which direct human affections and human actions,” while important to observe, are “secondary,” in the sense that they do not †justify a person. Aquinas then quotes 2 Cor 3:6—“The letter brings death, but the Spirit gives life”—and says: “Augustine explains this [On the Spirit and the Letter 14, 17] by saying that the letter denotes any writing that is external to man, even that of the moral precepts that are contained in the gospel. It follows that the letter even of the gospel would kill, unless there were the inward presence of the healing grace of faith”—that is, the Holy Spirit.b
Another helpful insight of St. Thomas is his distinction between three kinds of precepts in the Old Testament: moral, ceremonial, and judicial.c The moral precepts of the law of Moses—for instance, the Ten Commandments—remain valid as standards of conduct to which human beings remain accountable. The ceremonial precepts—rules about sacrifices, †ritual purity, and festivals under the Old Covenant—function as †types that foreshadow the sacrifice of Christ and the worship of the New Covenant and thus in their literal sense are not binding on Christians. The judicial precepts governed Israel’s life as a nation at a particular moment in history. While neither universal nor timeless as law, they contain many principles of enduring value—for instance, their insistence on impartiality and the need for two or three witnesses in judicial procedures (Lev 19:15; Deut 19:15) and their concern for the poor and vulnerable (Deut 15:7–11; 24:17–22).
Canon law arose from the decisions of Church councils early in the history of the Church in continuity with various apostolic rules found in Acts and in the letters of Paul.d The purpose of this kind of law is to preserve good order in the Church; its goal is “the salvation of souls, which is always the Supreme Law of the Church.”e In addition there exist various communities within the Catholic Church that have their own constitutions and rules to express their spiritual ideals and to guide their common life. These rules are accepted voluntarily by members of these communities as aids to living a life of grace in the Holy Spirit.
a. Thomas Aquinas, Summa theologica I-II, 106. Translation slightly adapted from Fathers of the English Dominican Province (New York: Benziger Brothers, 1947), http://dhspriory.org/thomas/summa/FS/FS106.html#FSQ106OUTP1.
b. Thomas Aquinas, Summa theologica I-II, 106.
c. Thomas Aquinas, Summa theologica I-II, 99:4; 107:2.
d. E.g., Acts 15:28–29; 1 Cor 11:16; 2 Cor 13:1; 2 Thess 3:10–14; 1 Tim 5:19.
e. Code of Canon Law, Canon 752, the concluding words of the Code. In the document through which Pope John Paul II promulgated the current code of canon law, he wrote, “Although St. Paul, in expounding the Paschal Mystery, teaches that justification is not obtained by the works of the Law, but by means of faith (cf. Rom. 3:28; Gal. 2:16), he does not thereby exclude the binding force of the Decalogue (cf. Rom. 13:8–10; Gal. 5:13–25; 6:2), nor does he deny the importance of discipline in the Church of God (cf. 1 Cor. 5–6). . . . This being so, it appears sufficiently clear that the Code is in no way intended as a substitute for faith, grace, and the charisms in the life of the Church and of the faithful. On the contrary, its purpose is rather to create . . . order in the ecclesial society” (Sacrae Disciplinae Leges [Laws of Sacred Discipline], January 25, 1983).
We can wonder why the Apostle lists idolatry after sexual immorality. There is a connection, however, and it is rooted in biblical tradition that considers idolatry on the part of the chosen people, married to the †Lord by †covenant, to be immorality (see Ezek 16:15, 25; Hosea 1:2). In addition, in the pagan world the worship of idols sometimes involved sexual relations with temple prostitutes. The book of Wisdom says that “the source of wantonness [porneia] is the devising of idols” (Wis 14:12). Paul saw a relationship of cause and effect between idolatry and sexual disorders. When a personal relationship with the true God is missing, human relationships become disordered, and the most serious sexual depravities can follow (see Rom 1:23–27).
After idolatry comes sorcery, or magic, a practice that is mentioned only here, in Acts, and in Revelation in the New Testament but is severely condemned in the Old Testament.7 Magic refers not to the illusionist tricks of entertainers but to the use of drugs, potions, and spells in witchcraft.
What follows next is a long series of disorders in personal relationships between individuals (hatreds, rivalry, jealousy, outbursts of fury . . . occasions of envy) and groups (dissensions, factions). The meaning of the Greek word translated acts of selfishness is unclear; it could mean disputes. The list ends with drinking bouts and orgies or “carousing” (NRSV), words that suggest excess in food, drink, and sex. Viewed as a whole, the works of the flesh that Paul depicts are repulsive. He underscores the negative aspect of these behaviors again by a warning about their final consequence: exclusion from the promised †inheritance, the kingdom of God. A horrific p
rospect indeed!
[5:22–23]
In contrast to the works of the †flesh, the description of the fruit of the Spirit does not focus on specific kinds of acts but describes the character of people whose lives are led by the Holy Spirit. The list does not begin by emphasizing chastity and purity to counterbalance fornication and impurity, but begins with “love, joy, peace,” which sets a very different tone. The Holy Spirit does not follow the path of the flesh to counter it, but rather pursues his own independent course. His fruit is above all generous love (Greek agapē), divine charity: “The love of God has been poured out into our hearts through the holy Spirit that has been given to us” (Rom 5:5). Whereas the works of the flesh are all manifestations of self-centeredness, the fruit of the Spirit is always a manifestation of love, but in diverse forms. Love brings with it joy because love satisfies the heart’s deepest desire and most ardent aspiration, since human beings were created to love and to be loved. Alongside joy, there is peace. The Spirit establishes peace in people’s hearts as he leads them to be in harmony with God’s fatherly will and gives them victory over all their disordered tendencies, which would otherwise entangle them in endless interior conflict. In addition, the Spirit brings peace among people because he directs them to benevolence and harmony.
LIVING TRADITION
Christian Conduct Surpasses the Law
In the Epistle to Diognetus, an anonymous Christian in the second century sought to help pagan readers in the Roman Empire understand his fellow believers. Among other things, the author describes how Christians measure up to the laws of society:
Christians are differentiated from the rest of humanity neither by land, nor by language, nor by clothing. . . . Rather, dwelling in both Greek and non-Greek cities . . . and following the local customs in clothing, food, and the rest of life, they demonstrate the amazing and undeniably remarkable character of their citizenship. . . . They marry as all do, they have children, but they do not expose their offspring. They set a common table, but not a common bed. They find themselves to be in the flesh, but they do not live according to the flesh. They remain upon earth, but they have their citizenship in heaven. They obey the set laws, and in their own lives they surpass the laws.a
a. The Epistle to Diognetus 5.1, 4, 6–10, in A Patristic Greek Reader, by Rodney A. Whitacre (Peabody, MA: Hendrickson, 2007), 211.
After these three foundational aspects of the fruit of the Spirit, Paul lists a few particular qualities: patience or forbearance, which knows how to wait; kindness, which is ready to serve; generosity or goodness, which is not afraid to give; faithfulness, which can be relied upon; gentleness or meekness, which refrains from using force or violence. The last word in this series, translated self-control, often refers to continence in sexual matters.8 It should come as no surprise that the Spirit of the Son, whom the Father sent into the hearts of his sons and daughters (Gal 4:6), should transform their character and conduct to be like that of his Son (Rom 8:29).
At the end of his description of what the Holy Spirit produces, Paul adds an observation that underscores his doctrine of Christian freedom (as in Gal 5:18): Against such there is no law. A person who †lives a life guided by the Holy Spirit bears the fruit of the Spirit, a way of conducting oneself that is far from violating the †law of Moses—or any reasonable human law, for that matter. First Timothy 1:9 makes a similar point: “Law is meant not for a righteous person but for the lawless and unruly, the godless and sinful.” The person who is led by the Spirit lives well above the minimum that the law requires.
[5:24]
Paul’s next two sentences, verses 24–25, conclude the contrast between †flesh and Spirit. The first sentence speaks about the struggle against the flesh and recalls Jesus’ crucifixion. The situation of Christians follows from their union with Christ: in baptism they “clothed” themselves with Christ (3:27) and now belong to him. Consequently, since Christ was crucified, those who belong to Christ [Jesus] have crucified their flesh with its passions and desires. This forceful sentence defines the situation of Christians in a manner that might seem incompatible with freedom. How can someone nailed to a cross be free? The reason Christian freedom is in perfect harmony with Christian crucifixion is that what is crucified is the obstacle to freedom, the “flesh,” with “its passions and desires”—fallen nature with its disordered inclinations and appetites. This crucifixion means union with Christ in love, which brings freedom (see 2:19–20).9 This severe statement is very valuable for spiritual life. It protects against illusions and shows the path of true freedom. Christian life is founded not only on freedom from the †law but also on freedom from one’s own ego. In fact, freedom from the law cannot be complete without victory over self-centered tendencies.
[5:25]
In order for Christians to really be free from the domination of the †flesh, and therefore to be free from the †law by surpassing its requirements, they must learn to be docile to the Holy Spirit. The Apostle employs a simple metaphor to invite readers to this attentive obedience, urging them to “follow”—more literally, “keep in step with” (NIV)—the Spirit. Much like the †indicative-†imperative logic noted earlier (see the introduction to part 3, pp. 185–88), the fact that we live by the †grace of the Spirit makes possible the conduct that the Apostle urges: let us also follow the Spirit. Again we may note that the gift that is given, the Holy Spirit, requires active cooperation. The Apostle states his invitation in the first-person plural, “Let us follow,” indicating that the exhortation is addressed not only to the Galatians but also to himself.
Reflection and Application (5:16–25)
Paul’s use of the past tense in verse 24 challenges the reader. “Those who belong to Christ [Jesus] have crucified their flesh with its passions and desires” (italics added). Have I really crucified my †flesh? Paul is probably referring to baptism as the moment when Christians definitively die to the old self and put on Christ (Rom 6:6; Col 3:9). However, other statements by Paul indicate that this is an ongoing process. He acknowledges an enduring interior conflict between the Holy Spirit and the “crucified” flesh in Gal 5:17; elsewhere he indicates that Christians still have need to “put to death the deeds of the body” by the power of the Spirit (Rom 8:13; see Col 3:5); in another text he exhorts his readers to “put away the old self . . . , be renewed in the spirit of your minds, and put on the new self” (Eph 4:22–24). While Christian identity is founded on what God has done for us in Christ, it nevertheless requires a firm decision, enabled by †grace, which must be renewed daily, to say yes to Christ and no to sin and self (Matt 16:24; 2 Cor 5:15).
True education leads learners to freedom; it is an education of the heart. Teachers, parents, and others engaged in spiritual formation, however, are often tempted to focus on external aspects of formation and to neglect the interior. But doing so only forms slaves, not free men and women. The learner’s perfection in exterior things nourishes pride in both the learner and the educator, while the more difficult task of freeing the heart keeps both humble.
There is an immense difference between the dynamics of the flesh and the Holy Spirit. The flesh is the natural self corrupted by original sin, incapable of attaining true holiness by observing laws. The †law has nothing to offer against these sinful inclinations other than commands and prohibitions: “You shall . . . You shall not . . . ,” indicating the minimum standard of conduct necessary so as not to displease God. The Spirit, on the other hand, motivates and empowers loving conduct that is not content with minimums but presses forward to the freedom of giving our whole selves. By making this total self-gift possible, the Spirit enriches us in a marvelous way.
The gift of the Spirit that brings love, joy, and peace comes to us through the sacrifice of Jesus, a total self-offering; through his sacrifice and his Spirit, the complete freedom of the risen †Lord is born in us. The next time we participate in the Eucharist, let us ask for the grace to †live more consistently in the freedom of those who have been raised
with Christ.10
1. In Romans, Paul mentions that he was accused of encouraging people to “do evil that good may come of it” (Rom 3:8).
2. Peter, in his first letter, also warns against the tendency to use freedom as a pretext for following evil inclinations (1 Pet 2:16). Whoever uses freedom to do evil quickly destroys that very freedom, since whoever commits sin “is a slave of sin” (John 8:34).
3. E.g., 1:16; 2:16, 20; 4:13, 23; 6:13.
4. 1 QS 3:13–4:26.
5. Paul explains the continuing force of the law in regard to sinful conduct in 1 Tim 1:8–11.
6. See 1 Cor 5:1–13; 6:13–18; 1 Thess 4:3–8.
7. See Acts 8:9, 11; 19:19; Rev 9:21; 18:23; 21:8; 22:15; in the Old Testament, see Deut 18:10; Wis 12:4; 18:13; Isa 47:9, 12.
8. The Clementine Vulgate of 1592 and some Greek manuscripts confirm this interpretation, adding the word “chastity” to this list.
9. Paul’s teaching corresponds to the requirement of carrying the cross to follow Jesus, expressed in the Gospels (Mark 8:34–35 and parallels). Paul’s words are even more paradoxical, since he speaks not merely about carrying the cross but of having been crucified on it.
Galatians Page 25
