From: 1 Corinthians 7:29-31
The Excellence of Virginity
25-35. The Apostle now explains the excellence of virginity or celibacy (vv. 26ff) for love of God as compared with marriage. The Magisterium of the Church has explicitly spoken on the same lines (cf. Council of Trent, "De Sacrum Matrimonio", can. 10; Pius XII, "Sacra Virginitas", 11).
He begins by saying that he has no commandment from the Lord on this matter (cf. note on 7:12-16; Mt 19-12) but he for his part recommends celibacy, and his advice carries weight because he is an Apostle chosen by the Lord in his mercy. The reasons why he makes this recommendation reduce to one, basically--the love of God: the unmarried person can dedicate himself or herself to God more fully than a married person can, who has to look after the family and is "divided" (v. 34). "This is the main purpose and primary reason for Christian virginity--to dedicate oneself exclusively to divine things, giving them all one's attention and love, thinking of Him constantly and consecrating oneself to Him completely, body and soul" (Pius XII, "Sacra Virginitas", 5). This exclusive dedication to God will lead to a full and productive life because it enables a person to love others and devote himself or herself to them with great freedom and availability. Also, celibacy has an eschatological dimension: it is a special sign of heavenly delights (cf. Vatican II, "Perfectae Caritatis", 12), and points to the fact that the blessed in heaven live as angels (cf. Mt 22:30).
St Paul's references to marriage should be understood in the context in which he is writing (cf. note on 7:1-9). All he wants to make clear here is that, although celibacy is a higher state, marriage is not something bad: those who marry are not doing anything wrong (v. 28), nor is there any need for married people to live as celibates (vv. 3-5) or to separate (v. 27). However, only someone who acknowledges the great value that marriage has is in a position to appreciate celibacy as a gift of God. "Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes it and confirms it. Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the covenant of God with his people. When marriage is not esteemed, neither can consecrated virginity or celibacy exist; when human sexuality is not regarded as a great value given by the Creator, the renunciation of it for the sake of the Kingdom of heaven loses its meaning" (John Paul II, "Familiaris Consortio", 16)
29-31. In their letters, St Paul and the other Apostles frequently remind us that life is short (cf. Rom 13:11-14; 2 Pet 3:8; 1 Jn 2:15-17), in order to encourage us to make the very best use of our time to serve God, and others for his sake. "When I reflect on this, how well I understand St Paul's exclamation when he writes to the Corinthians, "tempus breve est" (1 Cor 7:29). How short indeed is the time of our passing through this world! For the true Christian these words ring deep down in his heart as a reproach to his lack of generosity, and as a constant invitation to be loyal. Brief indeed is our time for loving, for giving, for making atonement. It would be very wrong, therefore, for us to waste it, or to cast this treasure irresponsibly overboard. We must not squander this period of the world's history which God has entrusted to each one of us" (St J. Escriva, "Friends of God", 39).
A Christian, therefore, should always be detached from worldly things, and never let himself become the slave of anything or anyone (cf. 1 Cor 7:23; "Lumen Gentium", 42) but, instead, always have his sights on eternal life. "It is a great help towards this", St Teresa of Avila teaches, "if we keep a very constant care of the vanity of all things, and the rapidity with which they pass away, so that we may withdraw our affections from everything and fix them on what will last forever. This may seem to be a poor kind of help but it will have the effect of greatly fortifying the soul. With regard to little things, we must be very careful, as soon as we begin to be fond of them, to think no more about them and to turn our thoughts to God. His majesty will help us to do this" ("Way of Perfection", chap. X).
From: Mark 1:14-20
Jesus Begins to Preach and Calls His First Disciples
14-15. "The gospel of God": this expression is found in St Paul (Rom 1:1; 2 Cor 11:7; etc.) where it means the same as "the gospel of Jesus Christ" (2 Thess 1:8; etc.), thereby implying the divinity of Jesus Christ. The imminence of the Kingdom requires a genuine conversion of man to God (Mt 4:17; Mk 6: 12; etc.). The prophets had already spoken of the need for conversion and for Israel to abandon its evil ways (Jer 3:22; Is 30:15; Hos 14:2; etc.).
Both John the Baptist and Jesus and his Apostles insist on the need for conversion, the need to change one's attitude and conduct as a prerequisite for receiving the Kingdom of God. John Paul II underlines the importance of conversion for entry into the Kingdom of God: "Therefore, the Church professes and proclaims conversion. Conversion to God always consists in discovering his mercy, that is, in discovering that love which is patient and kind (cf. 1 Cor 13:4) as only the Creator and Father can be; the love to which the 'God and Father of our Lord Jesus Christ' (2 Cor 1:3) is faithful to the uttermost consequences in the history of his covenant with man: even to the Cross and to the death and resurrection of the Son. Conversion to God is always the fruit of the 'rediscovery' of this Father, who is rich in mercy.
"Authentic knowledge of the God of mercy, the God of tender love, is a constant and inexhaustible source of conversion, not only as a momentary interior act but also as a permanent attitude, as a state of mind. Those who come to know God in this way, who 'see' him in this way, can live only in a state of being continually converted to him. They live, therefore, "in statu conversionis" and it is this state of conversion which marks out the most profound element of the pilgrimage of every man and woman on earth "in statu viatoris" (John Paul II, "Dives In Misericordia", 13).
16-20. In these verses the evangelist describes how Jesus called some of those who would later form part of the Apostolic College (3:16ff). From the start of his public ministry in Galilee the Messiah seeks co-workers to help him in his mission as Savior and Redeemer. He looks for them among people used to hard work, people for whom life is a struggle and whose life-style is plain. In human terms they are obviously at a disadvantage vis-a-vis many of those to whom they will preach; but this in no way prevents their self-surrender from being generous and free. The light lit in their hearts was enough to lead them to give up everything. A simple invitation to follow the Master was enough for them to put themselves completely at his disposal.
It is Jesus who chooses them: he interfered in the lives of the Apostles just as he interferes in ours, without seeking our permission: he is our Lord. Cf. note on Mt 4:18-22.