What must I do?

Fr. Stanley J. Krempa

Somewhere along the dusty road to Jerusalem, a man who was both young and rich approaches Jesus with the question of what he must do to be saved. Despite all the privileges which his wealth gave him, something was missing from his life. He comes to Jesus with his question born of both longing and desperation. The Lord tells him to follow the Commandments which he evidently had been doing.

The Lord, seeing the sincerity of his heart and discerning in him the soul of a disciple, looks at him with love and calls on him to do one more thing — to give up his possessions and become His follower. That was the one thing he would not do. He could but he wouldn’t. Both he and Jesus left that encounter saddened.

The Lord then teaches us that wealth can have an almost hypnotic power on some people’s lives. They are willing to give up anything for more wealth. The quest for wealth can become addictive. Jesus calls money that acquires such a demanding role in our life “mammon.” (“We cannot serve God and mammon.”) This is the desire for wealth for which some people will sacrifice family, integrity, friendships, health, faith and even their own souls. There are legends about people selling their souls to the devil. Whatever the truth of such poetic and dramatic stories, some people will sacrifice anything for more material possessions.

We might look at the rich man condescendingly. But each of us has something that we will not surrender to become a more faithful disciple.

Some people refuse to give up their resentments of harm done to them in the past. Such resentments become convenient excuses to justify any failure in our life today.

Some people refuse to give up a wrong relationship, letting it stand as a barrier separating them from God.

Some people refuse to give up hostilities toward another, always waiting for the other person to take the first step toward reconciliation.

Some people refuse to give up prejudices, choosing to label entire groups of people rather than seeing them as individuals.

Some people refuse to give up jealousies, preferring the disease of envy to the healthy counting of the blessings of their life.

These are the “possessions” to which we cling rather than opening ourselves to the grace of God. If we honestly listen to the sacred Scriptures and introduce their wisdom into our lives, we will experience the healing effects of the spiritual surgery that the “two-edged sword” of Scripture can bring. Scripture also brings us the wisdom that today’s first reading reveres because through Scripture’s wisdom we can discern the correct priorities for our life. To continue the medical image, the wisdom of Scripture helps us do a spiritual triage in our life, discerning what is deeply life-giving and what is not.

We don’t know the location of that encounter between the rich young man and the Lord, with the young man seeking salvation and the Lord guiding him to the one thing he must yet surrender. It is good that we don’t know the location of that meeting because such a meeting can take place in our life, anytime, anywhere. That unnamed young man can be you and me.

The Lord can reveal to us the one thing that we must surrender, the one thing that stands in the way of our full embrace of the Gospel, the one thing that blocks our path to Christ like a giant oak fallen across a highway on which we are driving. Will we remove the tree or just stop traveling? Do we have the courage to recognize that one “possession” that burdens us? Do we have the added courage to give it up to the Lord?

Two people met on the road to Jerusalem that afternoon, Jesus and the man who was both young and rich. The potential of that meeting was enormous. But the rich young man would not give up his possessions. He left that meeting saddened. So did the Lord.

Does that maybe sound familiar?

Fr. Krempa is pastor of Sacred Heart of Jesus Church in Winchester.

The Work of God

Year B - 28th Sunday in ordinary time

One thing is wanting from you: go, sell whatsoever you have, and give to the poor, and you shall have treasure in heaven; and come, follow me.

Mark 10:17-30

17 As he was setting out in a journey, a certain man running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting?
18 And Jesus said to him, why do you call me good? None is good but one, that is God.
19 You know the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour your father and mother.
20 But he answering, said to him: Master, all these things I have observed from my youth.
21 And Jesus looking on him, loved him, and said to him: One thing is wanting from you: go, sell whatsoever you have, and give to the poor, and you shall have treasure in heaven; and come, follow me.
22 Who being struck sad at that saying, went away sorrowful: for he had great possessions.
23 And Jesus looking round about, said to his disciples: How hardly shall they that have riches, enter into the kingdom of God!
24 And the disciples were astonished at his words. But Jesus again answering, said to them: Children, how hard is it for them that trust in riches, to enter into the kingdom of God?
25 It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God.
26 Who wondered the more, saying among themselves: Who then can be saved?
27 And Jesus looking on them, said: With men it is impossible; but not with God: for all things are possible with God.
28 And Peter began to say unto him: Behold, we have left all things, and have followed you.
29 Jesus answering, said: Amen I say to you, there is no man who has left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel,
30 Who shall not receive a hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting.

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

28th Sunday in ordinary time - One thing is wanting from you: go, sell whatsoever you have, and give to the poor, and you shall have treasure in heaven; and come, follow me." Why do you call me good? No one is good but God. Let us reflect on this. Of course I am good; I am God. But I have said this to clarify the divine goodness compared to that of human beings. There are many who are good for the Glory of God. They strive constantly to grow spiritually, which is very desirable; but it is so difficult to equal the divine goodness. By contrast there are many who consider themselves good with their auto justification, without knowing that they are harming themselves with their pride.

Here we have another call to humility. That rich man who came to me, considered himself good because he was doing many good things, but because he was rich, his heart was in material riches, not in the Kingdom of Heaven. I exhorted him to perfection, calling him to detach himself from what is earthly, to share with the poor and to follow me so that he could accumulate treasures of goodness in Heaven.

Many are deceived with the concept they have about themselves, they think that they are very well before God. I call them to humility, in which the concept that really matters is the one I have of you.

My wish is for every one to seek to be good as I am good, to be holy as I am holy, to be perfect as I am perfect. In order to do good things before God, you must have great desire to please Him, in other words you must obey the commandments, travel by the road of humility, practice abnegation, put into practice my teachings and keep a very humble concept of yourselves with respect to God. Here is where many stumble in the spiritual way, the same happened to Lucifer (light bearer) who was the most beautiful angel, his beauty and perfections made him blind up to the point of feeling equal and greater than God. That cost him his eternal ruin. (Ezequiel 28:1-19)

No one can make himself good, holy or perfect. This is my work in each soul; this is why I have come trace my way, so that all those who follow me obtain perfection through my Grace.

For this reason I have said, he who exults himself will be humbled and he who humbles himself will be exalted.

My way is poor but takes you to eternal riches. My truth is hard and painful but takes you to wisdom and eternal joy. My life is the life of the soul, those who die to the world begin to live for me and to enjoy the life I offer for all eternity.

Author: Joseph of Jesus and Mary

Archdiocese of Washington

What Does Heaven Cost? A Meditation on the Gospel for the 28th Sunday of the Year

Msgr. Charles Pope • October 10, 2015 •

Today’s gospel reading invites us to wrestle with fundamental, essential, and focal questions, “What does heaven cost?” and “Am I willing to pay it?”

I. Problematic Pondering – A man asks Jesus, “Good teacher, what must I do to inherit eternal life?”

Though his question is a good one, it is problematic because he couches it in terms of his own personal power and achievement. He wonders what he himself must do to attain eternal life.

The problem is, none of us has the holiness, the spiritual wealth, or the power to attain Heaven based merely on what we do. The kind of righteousness we need can come only from God. The misguided question of the rich man betrays two common misunderstandings that people bring to the question of salvation and the need for redemption.

The first misunderstanding is rooted in a minimizing of how serious our condition is. We tend to think that we’re basically in good shape; perhaps we have a few flaws, but basically we mean well and are decent people. We suspect that a few sacraments, occasional prayers, and some spiritual push-ups will be sufficient. But any look to the Crucifix will belie our tendency to minimize. If it took the horrible death of the Son of God to rescue me, then my condition must be worse than I, with my darkened intellect, think.

Jesus once told the parable of a man who owed a huge debt—10,000 talents (cf Mt 18:24). The amount is so large as to be almost unimaginable. This man represents us. No man with such a debt is going to be able to work a little overtime or get a part-time job to pay it off. 10,000 talents is beyond the national debt. Do you get the point? We’re in trouble; we have absolutely no ability to rescue ourselves.

A second misunderstanding is that we tend to intellectualize and minimize what the law of God actually requires. Asking, “What must I do?” rather than “What must I become?” bespeaks a law-based approach that wants a manageable list of things to do in order to be saved, rather than an open-ended relationship with God. “Okay, so I’m not supposed to kill anyone. No problem, I don’t like the sight of blood anyway. I’ve got this commandment down!” But this thinking minimizes the commandment and what it is wholeheartedly asking of us. This point will be developed more fully below.

These two misunderstandings seem to undergird the problematic nature of the rich man’s question. In order to engage the man further, Jesus in effect plays along with the premise. And this leads us to the second point.

II. Playful Prescription – Jesus decides to engage the man’s premise, saying to him, You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.

Jesus is being playful here in the sense that He continues with the flawed premise of the man: that he can attain to Heaven by something he does.

It is interesting to ponder why Jesus quotes only the Second Table of the Law, the part pertaining to our love of neighbor, omitting reference to the First Table of the Law, the commandments pertaining to the love of God. Perhaps it is because the Lord recognizes that the man does love God, for he is seeking the Kingdom of Heaven and how to enter into it. Thus, the Lord focuses on the Second Table of the Law, which is in evidence in this man’s life, at least in this interaction with the Lord. Further, as Scripture says elsewhere, “How can you say you love God whom you do not see, if you do not love your neighbor whom you do see?” (1 John 4:20). Hence, the Second Table of the Law, fleshes out the First Table of the Law.

Now, mind you, the Lord is not affirming here that the keeping of the commandments can save us or justify us. Even if we consider ourselves blameless, Scripture says, the just man sins seven times a day (Prov 24:16). We can affirm with Isaiah that, I am a man of unclean lips, and I live among a people of unclean lips (Is 6:5). And we must say with Paul, I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died for no purpose (Gal 2:21).

While it is true that the law gives us a necessary and clear frame of reference for what pleases God, its summons “Be holy, for I the Lord your God am holy” (Lev 19:22) is not attainable through mere human effort unaided by grace. Jesus makes it clear that when God says “Be holy” He does not have in mind any mere human holiness, for Jesus says, “Be perfect, as your Heavenly Father is perfect” (Matthew 5:48).

Thus Jesus is drawing out the problematic premise of the man. But as we next see, the rich man doesn’t take the hint.

III. Perceived Perfection – Strangely—and humorously to our mind—the man boldly says, Teacher, all of these I have observed from my youth.

Notice that his perfection is perceived; simply noting it in himself does not mean he actually has it in himself. Having heard Jesus quote the Second Table of the Law, he announces that he has observed all of these from his youth!

To be fair, his self-analysis was not uncommon for a Jewish man of his time. The Jewish people had a great reverence for the Law, a beautiful thing in itself. But they tended to understand it a fairly legalistic and perfunctory sense.

For example, in a conversation with Jesus, a scribe of the law asks Him, “And who is my neighbor:” (LK 10:29) It’s as if he is saying, “If I have to love my neighbor, and I acknowledge my duty to do so, how can I define ‘neighbor’ so that this is manageable?” In other words, I recognize that I have limits. If justice comes to the law, then the law must have limits, defined in such a way that the keeping of the law remains within my power.

Jesus sets aside such thinking in the Sermon on the Mount, (Matt 5-7), in which He calls for the law to be observed not in a minimalistic sense, but in a way that fills it to the full. Jesus says that it is not enough not to kill; we must also reject anything that ultimately leads to killing or wishing people were dead. The commandment not to kill requires not only that we not take life, but also that we banish from our heart and mind, by God’s grace, hateful anger, retribution, and revenge. The commandment not to commit adultery requires not merely that we avoid breaking our marital vows, but also that, by God’s grace, we banish from our heart and mind any lustful, impure, and unrighteous sexual thoughts.

Hence, the commandments and precepts of the law cannot, and should not, be understood in a minimalistic way. Jesus sets aside the usual manner of the people of His day to reduce the law to something manageable and then declare that they have kept it. God seeks more than perfunctory observance. His grace desires to accomplish within us wholehearted observance. We need grace in order to be saved, in order to qualify for anything that God calls holy.

So Jesus sets aside the rich man’s claims of righteousness and is now is ready to address the question, “What does Heaven cost?”

IV. Pricey Prescription – Yes, what does Heaven cost? The answer is, everything! Jesus, looking at the man with love, says to him, You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me.

Ultimately, what Heaven costs is to leave this world and everything in it, to go and possess God and Heaven. To have Heaven, we must set aside this world; not only its life, but its pomp, its ephemeral glories, and its passing pleasures. You want heaven? Then you gotta leave here!

And though we know this, we often live in a way that seeks to postpone the inevitable and to ignore the joke that this world is ultimately playing on us. The world says, “You can have it all!” Yes, and then you die and lose everything. But we like to postpone facing that. We like to pretend that perhaps it ain’t necessarily so. We’re like the gambler who goes to the casino thinking he will be the exception to the general rule. But in the end, the house always wins. You can’t cheat life; whatever we have when we die, whatever we claim to have won, we lose.

In the end, there is only one way to attain the things of lasting value. Only what you do for Christ will last. The Lord says “Store up for yourselves treasure in heaven, that neither rust nor moths can corrode, nor thieves break in and steal” (Lk 12:33).

The Lord says that being generous to the needy and poor is a way of storing up treasure in Heaven. Sadly, most of us aren’t buying that, thinking that clinging to our “treasure” here is a way of keeping it. It isn’t. Whatever we have here is slipping through our fingers like so much sand. The only way to keep it unto life eternal is to give it away to the needy, to the poor, and to allow it to advance the kingdom of Heaven and its values.

Otherwise, wealth is not only not helpful it is actually harmful. There are many texts in the Scriptures that speak of the danger and the harm of wealth, how it compromises our souls and endangers our salvation:

1. Mk 10:23-25 “Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” The disciples were amazed at his words. But Jesus said again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

2. 1 Tim 6:7 “for we brought nothing into the world, and we cannot take anything out of the world; 8 but if we have food and clothing, with these we shall be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs.

3. Luke 16:13 “No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.”

4. Luke 6:24-25 “But woe to you who are rich, for you have already received your comfort. Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep.”

5. Mat 19:30 “But many that are first will be last, and the last first.”

6. James 2:5 “Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him?”

Thus, while the Lord’s claim that Heaven costs everything bewilders us, we cannot fail to see that it is true and that the world’s claims on us are rooted in a lie, in false declarations that somehow we can be secure in the passing glories the world. Yes, and then you die—end of glory. But because we like the lie, we entertain it. But in the end, we give everything back, because it was never ours to begin with, it only seemed that way.

How foolish we are, how blind! And speaking of blindness, note that the Lord looked at the man with love, yet the man went away sad. That look of love from the Lord never reached his soul. If it had, the result would surely have been different.

And this leads us to the final point.

V. Powerful Possibility – So shocking is this teaching that even the apostles, who had in fact left everything to follow the Lord, are shocked by it. They see, and are in touch with, how deep this wound is in the human heart, how deep our delusion that the world and its goods can satisfy us. They see and know how strong and numerous are the hooks that this world has in us. Thus, they cry out, “Then who can be saved?” And Jesus responds, “For man it is impossible, but not for God. All things are possible for God.”

Thus, in the end, salvation must be God’s work. He alone can take these tortured hearts of ours, so rooted in passing things, and make them willing to forsake all things for the kingdom of Heaven. Only God can take our disordered love and directed it to its proper end: the love rooted in God and the things awaiting us in Heaven. Only God can remove our obsession with the Titanic and place us squarely in the Noah’s Ark that is the Church, the Barque of Peter.

Yes, God can give us a new heart, a properly ordered heart, a heart that desires first and foremost God’s love, a heart that can say, “You, O Lord, are enough,” a heart that can say, “I gratefully receive, Lord, what you give me, and I covet nothing more. Thank you, Lord. It is enough. You are enough.”

Don’t miss the look of love that Jesus gave the young man, the look that He gives you. In the end only a greater love, God’s love received, can replace the disordered love we have for this world.

St. Augustine says, Such, O my soul, are the miseries that attend on riches. They are gained with toil and kept with fear. They are enjoyed with danger, and lost with grief. It is hard to be saved if we have them; and impossible if we love them; and scarcely can we have them, but that we shall love them inordinately. Teach us, O Lord, this difficult lesson: to manage conscientiously the goods we possess and not covetously desire more than you give to us (Letter 203).

I prayed, and prudence was given me;
I pleaded, and the spirit of wisdom came to me.
I preferred her to scepter and throne,
and deemed riches nothing in comparison with her,
nor did I liken any priceless gem to her;
because all gold, in view of her, is a little sand,
and before her, silver is to be accounted mire.
Beyond health and comeliness I loved her,
and I chose to have her rather than the light,
because the splendor of her never yields to sleep.
Yet all good things together came to me in her company,
and countless riches at her hands (Wisdom 7:7-1).

Sunday Gospel Reflecitons

28th Sunday in Ordinary Time
Reading I: Wisdom 7:7-11 II: Hebrews 4:12-13

Gospel
Mark 10:17-30

¹⁷ And as he was setting out on his journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?"
¹⁸ And Jesus said to him, "Why do you call me good? No one is good but God alone.
¹⁹ You know the commandments: 'Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'"
²⁰ And he said to him, "Teacher, all these I have observed from my youth."
²¹ And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."
²² At that saying his countenance fell, and he went away sorrowful; for he had great possessions.
²³ And Jesus looked around and said to his disciples, "How hard it will be for those who have riches to enter the kingdom of God!"
²⁴ And the disciples were amazed at his words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God!
²⁵ It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
²⁶ And they were exceedingly astonished, and said to him, "Then who can be saved?"
²⁷ Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God."
²⁸ Peter began to say to him, "Lo, we have left everything and followed you."
²⁹ Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel,
³⁰ who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.

Interesting Details

(v.18) When Jesus reprimands the rich man that "no one is good but God alone," Jesus is not denying His divine status or mission (see Mk 9:37). Rather, He wants the rich man to fix his eyes upon God as the only source of goodness.
(vv.21-22) This is one of the saddest stories in the Gospel. A man whom Jesus loves rejects His invitation to discipleship. When the man asks "what must I do to receive eternal life?" He does not realize a call to discipleship would mean so much sacrifice.
(vv.23-24) On addressing His disciples, Jesus begins by stressing the difficulty of the rich entering heaven; then He passes quickly to stressing that entering heaven is very hard for everyone. In fact, it is impossible!
v.25 demonstrates just how impossible it is to enter heaven based on human achievements alone.
(v.26) In Judaism, wealth was at times taken as God's blessing. Therefore, the disciples were astonished that God said it was hard for the rich to enter heaven. Jesus had changed the meaning of wealth .
(v.27) Salvation is not through man's achievements. It is God's achievement.
(v.28) Peter's statement contrasts the disciples actions against that of the rich man. "We have given up everything to follow you". Their "everything" may not be money. It is whatever they cling to that is not God: be it family, social status, behaviors...
(v.30) Jesus lists the promised rewards, which are a hundredfold more than the sacrifices of following him. Not only will his disciples receive eternal life, but in this life too they will receive much.
(v.30) "and persecutions as well". Is this an ironic description of the "rewards?" Or is it simply the reality of Christian experience?

One Main Point

"Good Master, what must I do to receive eternal life?" "Come and follow me..." It may be difficult for men, but "...all things are possible with God."

Reflections

I examine my current life: my wealth (be it rich or poor), my health (be it well or sick), my behaviors. Which helps me be closer to God? Which keeps me away from Him?
Jesus' teachings are demanding and challenging. I ask that He look upon me with love, so that I can trust Him like a child upon his parent, to trust that "all things are possible with God."

You know well enough that Our Lord does not look so much at the greatness of our actions, nor even at their difficulty, but at the love with which we do them.

-Saint Therese of Lisieux

The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

"Hail, full of grace, the Lord is with you" (Lk 1:28)

"Blessed are you among women,
and blessed is the fruit of your womb"
(Lk 1:42).

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 10
17.	And when he was gone forth into the way, a certain man running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting?	Et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum : Magister bone, quid faciam ut vitam æternam percipiam ?	και εκπορευομενου αυτου εις οδον προσδραμων εις και γονυπετησας αυτον επηρωτα αυτον διδασκαλε αγαθε τι ποιησω ινα ζωην αιωνιον κληρονομησω
18.	And Jesus said to him, Why callest thou me good? None is good but one, that is God.	Jesus autem dixit ei : Quid me dicis bonum ? nemo bonus, nisi unus Deus.	ο δε ιησους ειπεν αυτω τι με λεγεις αγαθον ουδεις αγαθος ει μη εις ο θεος
19.	Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.	Præcepta nosti : ne adulteres, ne occidas, ne fureris, ne falsum testimonium dixeris, ne fraudum feceris, honora patrem tuum et matrem.	τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης μη αποστερησης τιμα τον πατερα σου και την μητερα
20.	But he answering, said to him: Master, all these things I have observed from my youth.	At ille respondens, ait illi : Magister, hæc omnia observavi a juventute mea.	ο δε αποκριθεις ειπεν αυτω διδασκαλε ταυτα παντα εφυλαξαμην εκ νεοτητος μου
21.	And Jesus looking on him, loved him, and said to him: One thing is wanting unto thee: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me.	Jesus autem intuitus eum, dilexit eum, et dixit ei : Unum tibi deest : vade, quæcumque habes vende, et da pauperibus, et habebis thesaurum in cælo : et veni, sequere me.	ο δε ιησους εμβλεψας αυτω ηγαπησεν αυτον και ειπεν αυτω εν σοι υστερει υπαγε οσα εχεις πωλησον και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι αρας τον σταυρον
22.	Who being struck sad at that saying, went away sorrowful: for he had great possessions.	Qui contristatus in verbo, abiit mœrens : erat enim habens multas possessiones.	ο δε στυγνασας επι τω λογω απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα
23.	And Jesus looking round about, saith to his disciples: How hardly shall they that have riches, enter into the kingdom of God!	Et circumspiciens Jesus, ait discipulis suis : Quam difficile qui pecunias habent, in regnum Dei introibunt !	και περιβλεψαμενος ο ιησους λεγει τοις μαθηταις αυτου πως δυσκολως οι τα χρηματα εχοντες εις την βασιλειαν του θεου εισελευσονται
24.	And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches, to enter into the kingdom of God?	Discipuli autem obstupescebant in verbis ejus. At Jesus rursus respondens ait illis : Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire !	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι χρημασιν εις την βασιλειαν του θεου εισελθειν
25.	It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God.	Facilius est camelum per foramen acus transire, quam divitem intrare in regnum Dei.	ευκοπωτερον εστιν καμηλον δια της τρυμαλιας της ραφιδος εισελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν
26.	Who wondered the more, saying among themselves: Who then can be saved?	Qui magis admirabantur, dicentes ad semetipsos : Et quis potest salvus fieri ?	οι δε περισσως εξεπλησσοντο λεγοντες προς εαυτους και τις δυναται σωθηναι
27.	And Jesus looking on them, saith: With men it is impossible; but not with God: for all things are possible with God.	Et intuens illos Jesus, ait : Apud homines impossibile est, sed non apud Deum : omnia enim possibilia sunt apud Deum.	εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω
28.	And Peter began to say unto him: Behold, we have left all things, and have followed thee.	Et cœpit ei Petrus dicere : Ecce nos dimisimus omnia, et secuti sumus te.	ηρξατο ο πετρος λεγειν αυτω ιδου ημεις αφηκαμεν παντα και ηκολουθησαμεν σοι
29.	Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel,	Respondens Jesus, ait : Amen dico vobis : Nemo est qui reliquerit domum, aut fratres, aut sorores, aut patrem, aut matrem, aut filios, aut agros propter me et propter Evangelium,	αποκριθεις [δε] ο ιησους ειπεν αμην λεγω υμιν ουδεις εστιν ος αφηκεν οικιαν η αδελφους η αδελφας η πατερα η μητερα η γυναικα η τεκνα η αγρους ενεκεν εμου και [ενεκεν] του ευαγγελιου
30.	Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting.	qui non accipiat centies tantum, nunc in tempore hoc : domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in sæculo futuro vitam æternam.	εαν μη λαβη εκατονταπλασιονα νυν εν τω καιρω τουτω οικιας και αδελφους και αδελφας και μητερας και τεκνα και αγρους μετα διωγμων και εν τω αιωνι τω ερχομενω ζωην αιωνιον
31.	But many that are first, shall be last: and the last, first.	Multi autem erunt primi novissimi, et novissimi primi.	πολλοι δε εσονται πρωτοι εσχατοι και [οι] εσχατοι πρωτοι

17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
18. And Jesus said to him, Why call you me good? there is none good but one, that is, God.
19. You know the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor your father and mother.
20. And he answered and said to him, Master, all these have I observed from my youth.
21. Then Jesus beholding him loved him, and said to him, One thing you lack: go your way, Sell whatsoever you have, and give to the poor, and you shall have treasure in heaven: and come, take up the cross, and follow me.
22. And he was sad at that saying, and went away grieved: for he had great possessions.
23. And Jesus looked round about, and said to his disciples, How hardly shall they that have riches enter into the kingdom of God!
24. And the disciples were astonished at his words. But Jesus answered again, and said to them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!
25. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
26. And they were astonished out of measure, saying among themselves, Who then can be saved?
27. And Jesus looking upon them said, With men it is impossible, but not with God: for with God all things are possible.

BEDE; A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but openly, by the merits of what works a man may attain everlasting life. Wherefore it is said: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

THEOPHYL. I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which afterwards caused his sorrow.

CHRYS. Because however he had come to Christ as he would to a man, and to one of the Jewish doctors, Christ answered him as Man. Wherefore it goes on: And Jesus said to him, Why call you me good? there is none good but the One God. In saying which He does not exclude men from goodness, but from a comparison with the goodness of God.

BEDE; But by this one God, who is good, we must not only understand the Father, but also the Son, whom says, I am the good Shepherd; and also the Holy Ghost, because it is said, The Father which is in heaven will give the good Spirit to them that ask him. For the One and Undivided Trinity itself, Father, Son amid Holy Ghost, is the Only and One good God. The Lord therefore does not deny Himself to be good, but implies that He is God; He does not deny that He is good Master, but He declares that no master is good but God.

THEOPHYL; Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honor to Him.

BEDE; But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord's answer to one who inquires concerning everlasting life is, You know the commandments, Do not commit adultery, Do not kill; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven.

On which there follows, And he answered and said to him, Master, all these have I observed from my youth. We must not suppose that this man either asked the Lord, with a wish to tempt him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined,

Then Jesus beholding him loved him, and said to him. If however he had been guilty of lying or of dissimulation, by no means would Jesus, after, looking on the secrets of his heart, have been said to love him.

ORIGEN; For in that He loved, or kissed him, He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind to him, He saw that the man answered with a good conscience.

PSEUDO-CHRYS. It is worthy of inquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love. For although he did not pass the bounds of humanity, nor follow the perfection of Christ, still he was not guilty of any sin, since he kept the law according to the capability of a man, and in this mode of keeping it, Christ loved him.

BEDE; For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shows to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfill it. Wherefore there follows: And said to him, One thing you lacks: go your way, sell whatever you have, and give to the poor, and you shall have treasure in heaven: and come, follow me; for whoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole.

THEOPHYL. And when he has sold it, to give it to the poor, not to stage-players and luxurious persons.

CHRYS. Well too did He say, not eternal life, but treasure, saying, And you shall have treasure in heaven; for since the question was concerning wealth, and the renouncing of all things, He shows that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.

THEOPHYL. But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, And come, follow me.

BEDE; For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: And he was sad at that saying, and went away grieved.

CHRYS. And the Evangelist adds the cause of his grief, saying, For he had great possessions. The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness.

There follows: And Jesus looked round about, and said to his disciples, How hardly shall they that have riches enter into the kingdom of God.

THEOPHYL. He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.

CHRYS. But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and give them a reason, why He had not allowed them to possess any thing. It goes on: And the disciples were astonished at his words; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.

BEDE; But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that has silver, but, He that loves silver shall not be satisfied with silver. Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: But Jesus answered again, and said to them, Children, how hard it is for them that trust in their riches to enter the kingdom of God. Where we must observe that He says not, how impossible, but how hard; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labor.

CHRYS. Or else, after saying difficult, He then shows that it is impossible, and that not simply, but with a certain vehemence; and he shows this by an example, saying, It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.

THEOPHYL. It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.

BEDE; How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or in a higher sense, it is easier for Christ to suffer for those who love Him, than for, the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to he understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature. it goes on;

And they were astonished above measure, saying among themselves, Who then can be saved? Since the number of poor people is immeasurably the greater, and these might be saved, though tine rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich. It goes on; And Jesus looking upon them said, With men it is impossible, but not with God; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness arid pride to charity and lowliness.

CHRYS. And the reason why He says that this is the work of God is, that He may show that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the r discipline of Christ.

THEOPHYL. Or we must understand that by, with man it is impossible, but not with God, He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, For all things are possible with God; when He says all things, you must understand, that have a being; which sin has not, for it is a thing without being and substance , Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that which has been done should not have been done is falsehood. How then can truth do what is false? He must first therfore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd. 28. Then Peter began to say to him, Lo, we have left all, and have followed you.
29. And Jesus answered and said, Truly I say to you, there is no man that has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's,
30. But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
31. But many that are first shall be last; and the last first.

GLOSS. Because the youth, on hearing the advice of our Savior concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness. Wherefore Peter questions the Lord for himself and the others, in these words, Then Peter began to say to him, Lo, we have left all, and have followed you.

THEOPHYL. Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.

BEDE; And because it is not sufficient to have left all, he adds that which makes up perfection, and have followed you. As if he said, We have done what You have commanded. What reward therefore will You give us? But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: Jesus answered and said, Truly I say to you, There is no one that has left house, or brethren, on. sisters, or father, or mother, or children, or lands. But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.

CHRYS. But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and in many wives their husbands. Again He delays not to say, for my name's sake and the Gospel's, as Mark says, or for the kingdom of God, as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.

BEDE; Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord's sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do not perceive, that although the promise in other respects be honorable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be no marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand years.

PSEUDO-CHRYS. This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.

THEOPHYL. For a wife is busied in a house about her husband's food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered to them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is with persecutions that the Saints are to possess all things, for which reason there follows, But many that are first shall be last, and the last first. For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.

BEDE. This which is here said, shall receive a hundredfold, may be understood in a higher sense. For the number a hundred which is reckoned by changing from the left to the right hand, although it has the same appearance in the bending of the fingers as the ten had on the left, nevertheless is increased to a much greater quantity. This means, that all who have despised temporal things for the sake of the kingdom of heaven through undoubting faith, taste the joy of the same kingdom in this life which is full of persecutions, and in the expectation of the heavenly country, which is signified by the right hand, have a share in the happiness of all the elect.

But because all do not accomplish a virtuous course of life with the same ardor as they began it, it is presently added, But many that are first shall be last, and the last first; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a hazy folly finish in the flesh, what they had begun in the Spirit.

Catena Aurea Mark 10

Jesus and the rich young ruler

Saint Pope John XXIII

Saint Pope John XXIII

Optional Memorial
October 11

POPE JOHN XXIII

1958-1963

Pope John XXIII was beatified in 2000 by Pope John Paul II; and canonized, on Divine Mercy Sunday, April 27, 2014, along with John Paul II, by Pope Francis, with Pope emeritus Benedict XVI present. On July 5, 2013, Pope Francis had approved the simultaneous canonizations of Blessed John Paul II and Blessed Pope John XXIII.

Collect: Almighty ever-living God, who in the abundance of your kindness surpass the merits and the desires of those who entreat you, pour out your mercy upon us to pardon what conscience dreads and to give what prayer does not dare to ask. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. +Amen

When on October 20, 1958 the cardinals, assembled in conclave, elected Angelo Roncalli as pope many regarded him, because of his age and ambiguous reputation, as a transitional pope, little realizing that the pontificate of this man of 76 years would mark a turning point in history and initiate a new age for the Church. He took the name of John in honor of the precursor and the beloved disciple—but also because it was the name of a long line of popes whose pontificates had been short.

Angelo Giuseppe Roncalli, the third of thirteen children, was born on November 25, 1881 at Sotto il Monte (Bergamo) of a family of sharecroppers. He attended elementary school in the town, was tutored by a priest of Carvico, and at the age of twelve entered the seminary at Bergamo. A scholarship from the Cerasoli Foundation (1901) enabled him to go on to the Apollinaris in Rome where he studied under (among others) Umberto Benigni, the Church historian. He interrupted his studies for service in the Italian Army but returned to the seminary, completed his work for a doctorate in theology, and was ordained in 1904. Continuing his studies in canon law he was appointed secretary to the new bishop of Bergamo, Giacomo Radini-Tedeschi. Angelo served this social-minded prelate for nine years, acquiring first-hand experience and a broad understanding of the problems of the working class. He also taught apologetics, church history, and patrology.

With the entry of Italy into World War I in 1915 he was recalled to military service as a chaplain. On leaving the service in 1918 he was appointed spiritual director of the seminary, but found time to open a hostel for students in Bergamo. It was at this time also that he began the research for a multi-volume work on the episcopal visitation of Bergamo by St. Charles Borromeo, the last volume of which was published after his elevation as pope.

In 1921 he was called to Rome to reorganize the Society for the Propagation of the Faith. Nominated titular archbishop of Areopolis and apostolic visitator to Bulgaria (1925), he immediately concerned himself with the problems of the Eastern Churches. Transferred in 1934 to Turkey and Greece as apostolic delegate, he set up an office in Istanbul for locating prisoners of war. In 1944 he was appointed nuncio to Paris to assist in the Church's post-war efforts in France, and became the first permanent observer of the Holy See at UNESCO, addressing its sixth and seventh general assemblies in 1951 and 1952. In 1953 he became cardinal-patriarch of Venice, and expected to spend his last years there in pastoral work. He was correcting proofs of the synodal Acts of his first diocesan Synod (1958) when he was called to Rome to participate in the conclave that elected him pope.

In his first public address Pope John expressed his concern for reunion with separated Christians and for world peace. In his coronation address he asserted "vigorously and sincerely" that it was his intention to be a pastoral pope since "all other human gifts and accomplishments—learning, practical experience, diplomatic finesse—can broaden and enrich pastoral work but they cannot replace it." One of his first acts was to annul the regulation of Sixtus IV limiting the membership of the College of Cardinals to 70; within the next four years he enlarged it to 87 with the largest international representation in history. Less than three months after his election he announced that he would hold a diocesan synod for Rome, convoke an ecumenical council for the universal Church, and revise the Code of Canon Law. The synod, the first in the history of Rome, was held in 1960; Vatican Council II was convoked in 1962; and the Pontifical Commission for the Revision of the Code was appointed in 1963.

His progressive encyclical, Mater et Magistra, was issued in 1961 to commemorate the anniversary of Leo XIII's Rerum novarum. Pacem in terris, advocating human freedom and dignity as the basis for world order and peace, came out in 1963. He elevated the Pontifical Commission for Cinema, Radio, and Television to curial status, approved a new code of rubrics for the Breviary and Missal, made notable advances in ecumenical relations by creating a new Secretariat for Promoting Christian Unity and by appointing the first representative to the Assembly of the World Council of Churches held in New Delhi (1961). In 1960 he consecrated fourteen bishops for Asia, Africa, and Oceania. The International Balzan Foundation awarded him its Peace Prize in 1962.

Since his death on June 3, 1963, much has been written and spoken about the warmth and holiness of the beloved Pope John. Perhaps the testimony of the world was best expressed by a newspaper drawing of the earth shrouded in mourning with the simple caption, "A Death in the Family."

http://www.vatican.va/holy_father/john_xxiii/biography/documents/hf_j-xxiii_bio_16071997_biography_en.html

John XXIII: A History
by James Hitchcock

published in the National Catholic Register, April 20-May 3, 2014 Issue
reprinted with author's permission
http://www.ncregister.com/site/article/john-xxiii-a-history/

Angelo Giussepe Roncalli was born at Sotto il Monte, in northern Italy, on Nov. 25, 1881, the son of a relatively prosperous peasant family. He was ordained a priest of the Diocese of Bergamo in 1904 and served as secretary to Bishop Giacomo Maria Radini-Tedeschi, whom he revered.

After Bishop Radini-Tedeschi’s death, Father Roncalli was drafted into the Italian army, serving in the medical corps during the First World War, in which Italy was an ally of the United States. After the war, Father Roncalli served in Rome as head of the Italian office that raised funds for the foreign missions.

In 1925, he was consecrated archbishop of Areopolis and began a decade-long assignment as papal nuncio to Turkey and Greece, followed by nine years as nuncio to Bulgaria. It was here, in countries populated primarily by non-Catholics, that he developed the ecumenical sensitivities that would be so important during his pontificate.

In a surprise move, Archbishop Roncalli was named papal nuncio to France at the end of 1944, just after that country had been liberated from the Germans.

Archbishop Roncalli was perhaps chosen because of his amiability and his talent for defusing conflicts.

In 1953, he was made patriarch of Venice and a cardinal — presumably an uneventful climax to a long life spent in faithful, but largely uneventful, service to the Church.

When Pius XII died in 1958, the Church, having survived 170 years of revolutions, wars and hostile governments, appeared to be stronger than it had been for a long time, and there was no reason to anticipate that the next papacy would be particularly notable.

In many countries, the rate of church attendance was remarkably high, religious vocations were abundant, Catholics seemed very serious about their faith, and clerical scandals were rare.

In the papal conclave of 1958, John XXIII was elected after 11 ballots, which was unusually long for modern times and which indicated a divided College of Cardinals and the selection of a "compromise candidate." John was old for the office (76, the same age of Pope Francis at his election), and conventional wisdom assumed that he had been chosen to be a brief, transitional pontiff.

In a sense, the "style" of the new pope was more important than his specific policies. He immediately effected a revolution in the public image of the papal office, from the pope as ruler to the pope as pastor. Whereas Pius XII was tall, aloof, austere and aristocratic, John was short, stout and informal, given to making jokes at his own expense, and he deliberately departed from papal protocol by the kinds of guests he received — the Anglican archbishop of Canterbury and the atheist son-in-law of Soviet Premier Nikita Khrushchev.

John signaled that he would no longer be the "prisoner of the Vatican," as popes had considered themselves to be ever since the state of Italy seized the city of Rome in 1870. His first trips outside the Vatican were to a prison and a hospital, acts meant to exemplify the ancient papal title of "Servant of the Servants of God."

Before the age of papal world journeys, John broke further precedent when he left Rome to visit Assisi and the Marian shrine of Loreto in Italy.

Because of John’s style, many myths were woven about him, such as that he secretly left the Vatican at night to walk through the city. He was dubbed "pastoral," although he had spent most of his career in administration and diplomacy, and, although in some ways he was a simple man, he was politically sophisticated.

Although he had spent little time as an actual pastor, he had a pastoral spirit, in that he had wide sympathies and saw the mission of the Church as that of providing help to struggling human beings.

He was not theologically sophisticated. His spiritual diary, Journal of a Soul, revealed a man of deep traditional piety. He mandated the teaching of Latin in all seminaries, at a time when it was being phased out in many places, and mandated the inclusion of St. Joseph in the Canon of the Mass after the Fathers of the Second Vatican Council had shown no interest in the matter.

He suppressed the "worker-priest" experiment in France and at various times forcefully reiterated the Church’s teachings about abortion, divorce, contraception and homosexuality. He established a special commission to study birth control because he did not want the issue discussed on the floor of the Second Vatican Council.

John began the Catholic ecumenical initiative even before the Council, largely by his personal openness to non-Catholics, whom he addressed as brothers. He established the Secretariat for Promoting Christian Unity, and Protestants sent observers to the Second Vatican Council. As a papal nuncio prior to and during World War II, John had made efforts to help persecuted Jews, and as pope, he warmly greeted Jewish visitors and ordered the expunging of the term "perfidious Jews" from the Good Friday liturgy.

John’s pontificate was one of the most momentous in the history of the Church, primarily because of the Council, which, to the surprise of everyone, he announced less than a year after his election, at a time when most Catholics had probably never even heard of such a thing. Although Pius XII had considered the possibility, there had been no such gathering since the Vatican Council of 1870 (Vatican I), which had never been officially dissolved. Some of John’s advisers urged caution, but he brushed aside all misgivings.

John announced its goals as "the renewal of the spirit of the Gospel in the hearts of people everywhere and the adjustment of Christian discipline to modern-day living." He spoke of a "new Pentecost" and stated serenely that, since the teachings of the Church were firm and not in doubt, the Council would not concern itself with doctrine, but would be primarily a "pastoral" council.

It is likely that John thought that the "new Pentecost" would build on that firm foundation to bring Christ to the nations, to prepare for nothing less than the conversion of the world, something that required Catholics to put aside the defensiveness that had characterized the Church since the Protestant Reformation.

In his opening address to the Council in 1962, John called on it to take account of the "errors, requirements and opportunities" of the age and regretted that some people ("prophets of gloom") seemed unable to see any good in the modern world. At the same time, he affirmed the infallibility of the Church and said that its dogmas were settled and "known to all."

As Council Fathers gathered, many of them objected to the work of the various preparatory commissions — mainly, members of the papal Curia — that had been set up to formulate the agenda.

John acquiesced in the demands for a new agenda, which was formulated mainly by the Council Fathers themselves. This procedural squabble was in many ways the decisive event of the Council, representing a crucial victory for those fathers who desired changes.

Independent of the Council, John, through his encyclicals, continued the tradition of papal social teaching, expounding Catholic principles as the basis of a good society. His encyclicals were a bid for the Church to play a formative role in the world, and they attracted a great deal of favorable response.

His 1961 encyclical, Mater et Magistra (Christianity and Social Progress), moved beyond the obligations of charity and insisted that the sufferings of the poor were the result of systematic injustices. Pacem in Terris (Peace on Earth), in 1963, called on the world to achieve lasting peace by transcending national and ideological differences and affirmed the obligation richer nations have to poorer ones.

John specified that the renewal of the Church should be achieved primarily by the recovery of its roots in the Gospel. But at the same time, he himself used the word aggiornamento ("updating"), which became the favored term of those who measured renewal in terms of accommodation to modern culture and who often tried to claim the pope as their own.

Although it was written after his death (he died on June 3, 1963), Gaudium et Spes (The Church in the Modern World) in a sense embodied John’s spirit, in that it did not primarily warn or condemn, but expressed sympathy and understanding for a world that possessed an unfulfilled longing for truth and justice.

John also attempted to mediate between the United States and the Soviet Union during the Cuban Missile Crisis of 1962.

Just as the Council ended, the worldwide cultural revolution called "the ’60s" began — nothing less than a frontal assault on all forms of authority, which deeply affected the Church. John XXIII in no way foresaw the steep decline in religious vocations and Mass attendance, the sexual revolution and the open rebellion against Catholic doctrine that followed his death.

He died after the first session of the Council, when most of its major work still lay ahead. No pontiff had ever been more popular and more loved, recognized as a saint not for his ideas or his policies, but for his charity, humility and piety — one of the modern world’s greatest exemplars of heroic virtue.

James Hitchcock is a Church historian and professor emeritus of history at Saint Louis University.

BEATIFICATION OF PIUS IX, JOHN XXIII, TOMMASO REGGIO, WILLIAM CHAMINADE AND COLUMBA MARMION

HOMILY OF HIS HOLINESS JOHN PAUL II

Sunday, 3 September 2000

1. In the context of the Jubilee Year, it is with deep joy that I have declared blessed two Popes, Pius IX and John XXIII, and three other servants of the Gospel in the ministry and the consecrated life: Archbishop Tommaso Reggio of Genoa, the diocesan priest William Joseph Chaminade and the Benedictine monk Columba Marmion.

Five different personalities, each with his own features and his own mission, all linked by a longing for holiness. It is precisely their holiness that we recognize today: holiness that is a profound and transforming relationship with God, built up and lived in the daily effort to fulfil his will. Holiness lives in history and no saint has escaped the limits and conditioning which are part of our human nature. In beatifying one of her sons, the Church does not celebrate the specific historical decisions he may have made, but rather points to him as someone to be imitated and venerated because of his virtues, in praise of the divine grace which shines resplendently in him.

I extend my respectful greetings to the official delegations of Italy, France, Ireland, Belgium, Turkey and Bulgaria which have come here for this solemn occasion. I also greet the relatives of the new blesseds, together with the Cardinals, Bishops, civil and religious dignitaries who have wished to take part in our celebration. Lastly, I greet you all, dear brothers and sisters who have come in large numbers to pay homage to the servants of God whom the Church today is enrolling among the blessed.

2. Listening to the words of the Gospel acclamation: "Lord, lead me on a straight road", our thoughts naturally turn to the human and religious life of Pope Pius IX, Giovanni Maria Mastai Ferretti. Amid the turbulent events of his time, he was an example of unconditional fidelity to the immutable deposit of revealed truths. Faithful to the duties of his ministry in every circumstance, he always knew how to give absolute primacy to God and to spiritual values. His lengthy pontificate was not at all easy and he had much to suffer in fulfilling his mission of service to the Gospel. He was much loved, but also hated and slandered.

However, it was precisely in these conflicts that the light of his virtues shone most brightly: these prolonged sufferings tempered his trust in divine Providence, whose sovereign lordship over human events he never doubted. This was the source of Pius IX's deep serenity, even amid the misunderstandings and attacks of so many hostile people. He liked to say to those close to him: "In human affairs we must be content to do the best we can and then abandon ourselves to Providence, which will heal our human faults and shortcomings".

Sustained by this deep conviction, he called the First Vatican Ecumenical Council, which clarified with magisterial authority certain questions disputed at the time, and confirmed the harmony of faith and reason. During his moments of trial Pius IX found support in Mary, to whom he was very devoted. In proclaiming the dogma of the Immaculate Conception, he reminded everyone that in the storms of human life the light of Christ shines brightly in the Blessed Virgin and is more powerful than sin and death.

3. "You are good and forgiving" (Entrance Antiphon). Today we contemplate in the glory of the Lord another Pontiff, John XXIII, the Pope who impressed the world with the friendliness of his manner which radiated the remarkable goodness of his soul. By divine design their beatification links these two Popes who lived in very different historical contexts but, beyond appearances, share many human and spiritual similarities. Pope John's deep veneration for Pius IX, to whose beatification he looked forward, is well known. During a spiritual retreat in 1959, he wrote in his diary: "I always think of Pius IX of holy and glorious memory, and by imitating him in his sacrifices, I would like to be worthy to celebrate his canonization" (Journal of a Soul, Ed. San Paolo, 2000, p. 560).

Everyone remembers the image of Pope John's smiling face and two outstretched arms embracing the whole world. How many people were won over by his simplicity of heart, combined with a broad experience of people and things! The breath of newness he brought certainly did not concern doctrine, but rather the way to explain it; his style of speaking and acting was new, as was his friendly approach to ordinary people and to the powerful of the world. It was in this spirit that he called the Second Vatican Ecumenical Council, thereby turning a new page in the Church's history: Christians heard themselves called to proclaim the Gospel with renewed courage and greater attentiveness to the "signs" of the times. The Council was a truly prophetic insight of this elderly Pontiff who, even amid many difficulties, opened a season of hope for Christians and for humanity.

In the last moments of his earthly life, he entrusted his testament to the Church: "What counts the most in life is blessed Jesus Christ, his holy Church, his Gospel, truth and goodness". We too wish to receive this testament, as we glorify God for having given him to us as a Pastor.

4. "Be doers of the word, and not hearers only" (Jas 1: 22). These words of the Apostle James make us think of the life and apostolate of Tommaso Reggio, a priest and journalist who later became Bishop of Ventimiglia and finally Archbishop of Genoa. He was a man of faith and culture, and as a Pastor he knew how to be an attentive guide to the faithful in every circumstance. Sensitive to the many sufferings and the poverty of his people, he took responsibility for providing prompt help in all situations of need. Precisely with this in mind, he founded the religious family of the Sisters of St Martha, entrusting to them the task of assisting the Pastors of the Church especially in the areas of charity and education.

His message can be summed up in two words: truth and charity. Truth, first of all, which means attentive listening to God's word and courageous zeal in defending and spreading the teachings of the Gospel. Then charity, which spurs people to love God and, for love of him, to embrace everyone since they are brothers and sisters in Christ. If there was a preference in Tommaso Reggio's choices, it was for those who found themselves in hardship and suffering. This is why he is presented today as a model for Bishops, priest and lay people, as well as for those who belong to his spiritual family.

5. The beatification during the Jubilee Year of William Joseph Chaminade, founder of the Marianists, reminds the faithful that it is their task to find ever new ways of bearing witness to the faith, especially in order to reach those who are far from the Church and who do not have the usual means of knowing Christ. William Joseph Chaminade invites each Christian to be rooted in his Baptism, which conforms him to the Lord Jesus and communicates the Holy Spirit to him.

Fr Chaminade's love for Christ, in keeping with the French school of spirituality, spurred him to pursue his tireless work by founding spiritual families in a troubled period of France's religious history. His filial attachment to Mary maintained his inner peace on all occasions, helping him to do Christ's will. His concern for human, moral and religious education calls the entire Church to renew her attention to young people, who need both teachers and witnesses in order to turn to the Lord and take their part in the Church's mission.

6. Today the Benedictine Order rejoices at the beatification of one of its most distinguished sons, Dom Columba Marmion, a monk and Abbot of Maredsous. Dom Marmion left us an authentic treasure of spiritual teaching for the Church of our time. In his writings he teaches a simple yet demanding way of holiness for all the faithful, whom God has destined in love to be his adopted children through Jesus Christ (cf. Eph 1: 5). Jesus Christ, our Redeemer and the source of all grace, is the centre of our spiritual life, our model of holiness.

Before entering the Benedictine Order, Columba Marmion spent some years in the pastoral care of souls as a priest of his native Archdiocese of Dublin. Throughout his life Bl. Columba was an outstanding spiritual director, having particular care for the interior life of priests and religious. To a young man preparing for ordination he once wrote: "The best of all preparations for the priesthood is to live each day with love, wherever obedience and Providence place us" (Letter, 27 December 1915). May a widespread rediscovery of the spiritual writings of Bl. Columba Marmion help priests, religious and laity to grow in union with Christ and bear faithful witness to him through ardent love of God and generous service of their brothers and sisters.

7. Let us confidently ask the new blesseds, Pius IX, John XXIII, Tommaso Reggio, William Joseph Chaminade and Columba Marmion, to help us live in ever greater conformity to the Spirit of Christ. May their love of God and neighbour illumine our steps at this dawn of the third millennium!

http://www.vatican.va/holy_father/john_paul_ii/homilies/documents/hf_jp-ii_hom_20000903_beatification_en.html

The Canonization Of John Paul ll And John XXIII And “Traditionalist” Pusillanimity
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Information: St. Tarachus;

Feast Day: October 11

Holy Spirit Interactive Kids: A Saint a Day

St. Kenneth

Feast Day: October 11
Born:515 :: Died:600

St. Kenneth who is sometimes called St. Canice or Kenny was born in Ireland and is famous in both Ireland and Scotland. His father was a bard or professional singer of ballads and stories in song.

He tended his father's flocks as a young boy. But when Kenneth grew up, he felt that God was calling him and went to Wales to study for the priesthood. St. Cadoc was his teacher and after he became a priest, Kenneth went to visit Rome to get the blessings of the Pope.

He then returned to Ireland to study further at the school of St. Finnian where he became good friends with three other Irish saints-Kieran, Comgall and Columba.

After preaching throughout Ireland, St. Kenneth went with St. Columba to Scotland on a mission to the pagan King Brude.

This made the king angry and he seized his sword to strike the two missionaries. St. Kenneth made the sign of the cross, and a miracle took place. The king's hand was suddenly paralyzed, and the saints were saved.

St. Kenneth and St. Columba were always close friends. Once Columba was sailing with some companions and Kenneth was far away in his monastery in Ireland.

Suddenly he became aware that Columba was in great danger at sea. He jumped up from the dinner table and ran to church to pray for his beloved friend.

Out at sea, Columba cried to his frightened companions: "Don't be afraid! God will listen to Kenneth. Right now he is running to church with only one shoe on to pray for us!" The Lord did listen to St. Kenneth's prayer and they were saved.

Although Kenneth and Columba often worked in different places, they knew that prayer is a powerful expression of friendship.

St. Kenneth started several monasteries and converted many nonbelievers. He became famous for preaching the Gospel with much love and joy.

Even more, he became well-known for the perfect way in which he himself practiced the teachings of Jesus.

CATHOLIC ALMANAC

Sunday, October 11

Liturgical Color: Green

On this day in 1954 Pope Pius XII
proclaimed Mary as Queen of Heaven. He
encouraged the faithful to develop a deep
devotion to Our Lady and to place
themselves under her protection

Day 284 - The Plot to Put Lazarus to Death // Jesus’ Triumphal Entry into Jerusalem

Today’s Reading: John 12:9-19
9 When the great crowd of the Jews learned that he was there, they came, not only on account of Jesus but also to see Laz arus, whom he had raised from the dead. 10 So the chief priests planned to put Laz arus also to death,
11 because on account of him many of the Jews were going away and believing in Jesus.

12 The next day a great crowd who had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” 14 And Jesus found a young donkey and sat upon it; as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!” 16 His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him. 17 The crowd that had been with him when he called Laz arus out of the tomb and raised him from the dead bore witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 The Pharisees then said to one another, “You see that you can do nothing; look, the world has gone after him.”

Today’s Commentary:
they remembered: The Holy Spirit inspired the memory of the apostles not only to recall the prophecies and events of the past, but to understand them in terms of the Father’s saving plan (2:22; 14:26).

the world has gone after him: A sweeping assessment of Jesus’ popularity. Since John 7, the evangelist has noted a steady stream of Jews believing in him despite opposition from the Jerusalem authorities (7:31; 8:30; 9:38; 10:42; 11:45).

Catholic Culture

Ordinary Time: October 11th

Twenty-Eighth Sunday of Ordinary Time

Daily Readings for: October 11, 2015
(Readings on USCCB website)

Collect: May your grace, O Lord, we pray, at all times go before us and follow after and make us always determined to carry out good works. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

ACTIVITIES

PRAYERS

LIBRARY

Old Calendar: Twentieth Sunday after Pentecost

And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." At that saying his countenance fell, and he went away sorrowful; for he had great possessions. And Jesus looked around and said to his disciples, "How hard it will be for those who have riches to enter the kingdom of God!" (Mk 10:21-23).

Today is the feast of St. John XXIII which is superseded by the Sunday Liturgy.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from the Book of Wisdom, 7:7-11 and is the conclusion of the fourth Suffering Servant Song; Christ's divine gifts become our means to salvation.

The second reading is from St. Paul's Letter to the Hebrews 4:12-13 which discusses how Christ, our high priest, is greater than the priests of the Mosaic Law. Our confidence is based on Christ's high priesthood. He is the perfect priest because He is merciful and compassionate. As man, He has experienced the sufferings that affect us, although He was free from sin. Since He knows our weaknesses so well, He can give us the help we need, and when He comes to judge us, He will take that weakness into account. We should respond to the Lord's goodness by staying true to our profession of faith. A Christian needs to live up to all the demands of his calling; he should be single-minded and free from doubts.

The Gospel is from St. Mark, 10:17-30. By coming to Jesus with his problem this man has done all Christians a good turn. We have learned from Christ's answer that over-attachment to worldly goods is one of the big obstacles to entering heaven. The man in this story was a good-living man, he kept all the commandments from his youth upward and he had an interest in eternal life, while many of his compatriots of that day had not. Reading this man's heart like an open book, Christ saw that not only was he fit for eternal life but that he was one who could have a very high place in heaven if he would leave everything and become a close follower of his. Not only would he become a saint, but he would lead many to sanctity.

The price to pay for this privilege, however, seemed too high to this "good man." "He had great possessions" and he was too attached to them so he could not accept Christ's offer, "his countenance fell and he went away sorrowful." Although his case was exceptional, Christ saw in him the makings of a saint and he asked him to make an exceptional sacrifice, one which he did not and does not ask of all his followers; his remark to the disciples later: "how hard it will be for those who have riches to enter the kingdom of God" holds for all time and for all mankind.

This statement of Christ, however, does not mean that a follower may not possess any of this world's goods. He may possess and use those goods, but what he must not do is to allow them to take such a hold on him that he has no time for acquiring everlasting goods— the Christian virtues. Unfortunately, there are Christians whose whole purpose in this life is the accumulation of worldly goods. Concentration on such accumulation is wrong, but in many cases the methods of acquisition are unjust: defrauding laborers of their just wages; overcharging customers; cheating in business deals; giving false measures and many other devices which produce unearned wealth.

All this is far from Christian justice, and those who have let such sinful greed to regulate their lives are certainly not on the road to heaven. There are other sins, of course, which can keep us from heaven, but of all the sins a man can commit this irrational greed for the wealth of this world seems the most unreasonable of them all. How utterly inane and foolish to have spent a lifetime collecting something from which we shall soon be parted forever! The rich man's bank-book and his gilt-edged shares will be not only valueless in the after-life but they, if unjustly acquired, will be witnesses for the prosecution at the judgment on which one's eternal future depends. While most of us are not guilty of such excessive greed for wealth, we all do need to examine our consciences as to how we acquire and use the limited wealth we have. There are very rich men who have acquired their wealth honestly and justly and who spend much of their wealth on charitable causes. Their wealth will not hinder them from reaching heaven. On the other hand, there are many in the middle and lower income-bracket who may be offending against justice through the means they use to acquire what they have, and in the little helps which they refuse to a needy neighbor. We may not be able to found a hospital for the poor, or pay an annuity to support the family of a disabled fellow workman, but we are not excused from bringing a little gift to our neighbors who are in hospital, or from supplying even part of a meal for the dependants of the injured workman.

Remember that Christ praised the widow who put a mite (a cent) into the collection-box for the poor in the temple area, and he also said that a cup of cold water given in his name would not go without reward. We need not be rich in order to be charitable; often our own exaggerated sense of our poverty can make us hard-hearted and mean toward our fellowmen who look to us for help. The true Christian, whose principal purpose in life is to serve God, will not overburden himself with unnecessary pieces of luggage; instead he will travel light and be ever ready to help others also to carry their burdens.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

The Word Among Us

Meditation: Mark 10:17-30

28th Sunday in Ordinary Time

How hard it is for those who have wealth to enter the kingdom of God! (Mark 10:23)

Can a rich person go to heaven? Of course. But as the Book of Proverbs says, “Those who trust in their riches will fall” (Proverbs 11:28). Not because money is inherently evil, but because of how easily we can become attached to it and let it rule us. The rich man in today’s Gospel reading followed God’s commandments. Yet, according to Jesus, he was too attached to his wealth, and it was holding him back.

The founder of the Methodist faith, John Wesley, presented a simple yet profound sermon that was titled “The Use of Money.” What he wrote might help us as we try to deal with the issue of money.

In his sermon called “The Use of Money,” Wesley made three simple points: “Make all you can. Save all you can. Give all you can.”

Make all you can. Wesley believed that Christians should be industrious, clever, and hardworking. As he saw it, nothing is wrong with making money, as long as it is legal, ethical, and doesn’t hurt anyone.

Save all you can. Wesley urged his people to be frugal. They should live simply and avoid extravagance. But why should we live simply and save? So that we can fulfill the third point.

Give all you can. If we work hard and save frugally, we will have more to share with the people around us. Of course, generosity begins in our homes, but it should also extend to the Church and to the hungry and needy among us.

According to some calculations, in one year John Wesley earned the equivalent of $1.4 million in today’s money. But he lived on only 2 percent of his income and gave away the rest. Over his entire lifetime, he earned the equivalent of $30 million. But when he died, he had given away all of it. That’s the way to live!

May we all try to live simply so that we can live generously.

“Lord, teach me to be as generous as you are.”

Wisdom 7:7-11
Psalm 90:12-17
Hebrews 4:12-13

Questions for Reflection or Group Discussion:

Mass Readings:
1st Reading: Wisdom 7:7-11
Responsorial: Psalm 90:12-17
2nd Reading: Hebrews 4:12-13
Gospel: Mark 10: 17-30

1. In the first reading, the author of the Book of Wisdom prays for prudence and wisdom. Prudence is not fear, or timidity. It is the ability to direct our conduct in accordance with sound and Godly judgment—to know what is good and to choose the right means of achieving it. Why do you find that there are times when our actions are not aligned with what we know to be correct? What steps can you take to improve coordination between your judgment and your actions?

2. Wisdom, which is one of the gifts of the Holy Spirit, enables us to know God and His will for our lives. The author of the Book of Wisdom says that it is more valuable than a throne, riches, gold, silver, health, and comeliness. Why would he make such a drastic claim? What area(s) of your life do you need prayers for an increase in the gift of wisdom?

3. The responsorial Psalm begins with these words, “Teach us to number our days aright, that we gain wisdom of heart” (Psalm 90:12). Why do you think numbering our days aright is tied to wisdom? The psalmist also asks to be filled with the Lord’s kindness so that “we may shout for joy and gladness all our days” (90:14). What can you do to open yourself more to the Lord’s kindness so you can express your thankfulness with greater joy? The responsorial Psalm ends with these words: “Prosper the work of our hands.” How would you relate these words to the rest of the Psalm?

4. The second reading tells us that God’s word is “living and effective,” and so finely tuned an instrument that it is able to “discern the reflections and thoughts of the heart.” How do you use God’s word, the Scriptures, to help form your thoughts and direct your actions? How can you go even deeper in studying and applying Scripture to your daily life?

5. In the Gospel, Jesus’ admonition against riches also applies to all of those things in our lives that have a hold on us and distract us from loving and serving God. What can you do to lessen the hold “things” have over you and increase the hold God has over you?

6. Jesus also went on to say that whoever was willing to give up everything for him will “receive a hundred times more.” What do you think Jesus meant by these words and how do they apply to your life? Why do we often struggle to believe them? Are there some additional ways your possessions (your time, your talent, and your treasure) can be better used to serve God, his Church, and others?

7. The title for this meditation is “Being Good and Generous Stewards of Our Money.” The meditation describes the three points that John Wesley made in his sermon called “The Use of Money,” The three points were: “Make all you can. Save all you can. Give all you can.” How do these points relate to the ways you try to be a good steward in how you use your money?

8. Take some time now to pray and ask the Lord for the grace to truly be a generous steward of your money—and all your resources. Use the prayer at the end of the meditation as the starting point.

A Christian Pilgrim

10 Oct

THE POOR RICH YOUNG MAN

(A biblical refection on THE 28^th SUNDAY IN ORDINARY TIME [YEAR B] – 11 October 2015)

Gospel Reading: Mark 10:17-30

First Reading: Wisdom 7:7-11; Psalms: Psalm 90:12-17; Second Reading: Hebrews 4:12-13

The Scripture Text

And as He was setting out on His journey, a man ran up and knelt before Him, and asked Him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call Me good? No one is good but God alone. You know the commandments: ‘Do not kill, Do not commit adultery, Do not steal, do not bear false witness, Do not defraud, Honor your father and mother.’” And he said to Him, “Teacher, all these I have observed from my youth.” And Jesus looking upon him loved him, and said to him, “You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow Me.” At that saying his countenance fell, and he went away sorrowful; for he had great possessions.

And Jesus looked around and said to His disciples, “How hard it will be for those who have riches to enter the Kingdom of God!” And the disciples were amazed at His words. But Jesus said to them again, “Children, how hard it is for those who trust in riches to enter the Kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God.” And they were exceedingly astonished, and said to Him, “Then who can be saved?” Jesus looked at them and said, “With men it is impossible, but not with God; for all things are possible with God.” Peter began to say to Him, “Lord, we have left everything and followed You.” Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.” (Mark 10:17-30 RSV)

Jesus had just given His disciples a stern warning about making one’s self an obstacle to love of God. He warned against pride and envy. “Keep yourself small,” He said, “by welcoming the little children.” He Himself blessed the children “because the Kingdom of God belongs to such as these” (Mark 10:13-16).

Jesus also warned about putting “things” in the way of God’s love. The “rich young man” wanted to know how to arrive at his best potential, how to live forever … to inherit eternal life. He was not only rich (Mark 10:22), but also young in age (Matthew 19:22) and a person with a good position in the society (Luke 18:18), hence a “rich young man”. Jesus reminded this “rich young man” that there was a guide book, the commandments of God. The “rich young man” answered, “Teacher, all these I have observed from my youth” (Mark 10:20).

Jesus looked at the man’s fine clothing and expensive jewelry. This “rich young man” was quite sincere, but he had not been put to the test. He was well groomed, well fed, well protected from the hardships of life. It was time for him to face reality. According to Mark, Jesus laid it on the man but He presented it with love: “You need something more, friend. You’re in danger of letting the “kingdom of thingdom” get between you and God’s Kingdom. Go, sell it all! Give it to those who are in the real need, and come, follow me. Choose voluntary poverty, complete self-giving; trust completely in God for your earthly needs.”

The “rich young man” was visibly shaken. Apparently he wasn’t asking Jesus to challenge him, but only to approve of him. Jesus had opened the door wide to spiritual growth by leaps and bounds. But His light came too clearly through that open door. And it showed the man that he was really attached to his possessions. He was chained, hooked, bogged down. He was not able to free himself to follow Jesus.

O, how free You were, dear Jesus. How imprisoned was the “rich young man”. He walked away quietly and sadly. You looked at him, dear Jesus, shaking Your head, and as You turned back to Your disciples and friends You said, “Children, how hard it is for those who trust in riches to enter the Kingdom of God” (Mark 10:23).

The poor disciples had always thought riches were a blessing from God! “Then who can be saved?” (Mark 10:26) they wanted to know. Jesus answered, “With men it is impossible, but not with God; for all things are possible with God” (Mark 10:27).

Short Prayer: Lord Jesus, I surrender to You and to Your perfect plan for my life. Help me on this journey to do good to others instead of harm and to love You in everything I think and do and say. Amen.

A Christian Pilgrim

“You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow Me” (Mark 10:21)

Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for October 11, 2015:

“You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.” (Mk 10:21) When you have family members to care for, you cannot sell everything, but that doesn’t mean you can’t live a simple life. Give what you can […]

Year B - 28th Sunday in ordinary time

One thing is wanting from you: go, sell whatsoever you have, and give to the poor, and you shall have treasure in heaven; and come, follow me.

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

What Does Heaven Cost? A Meditation on the Gospel for the 28th Sunday of the Year

St. Kenneth

Ordinary Time: October 11th

Twenty-Eighth Sunday of Ordinary Time

Daily Readings for: October 11, 2015(Readings on USCCB website)

RECIPES

ACTIVITIES

PRAYERS

LIBRARY

Meditation: Mark 10:17-30

Questions for Reflection or Group Discussion:

10 Oct

Daily Readings for: October 11, 2015
(Readings on USCCB website)