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Taking Jesus at His Word
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, October 14, 2012
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People often approach today’s Gospel story of the rich man by saying, “What Jesus meant to say....” Even Jesus’ closest followers reacted with a cry of, “But that’s impossible.”

Jesus is quite plain when he tells the man that if he truly wants to gain perfection, he should sell what he has, give the money to the poor and then come follow as a disciple.

Some commentators have said that these commands were only for professional religious people. While this passage is the inspiration for the vow of poverty that men and women religious take in our Catholic tradition, we don’t get to heaven by proxy. We can’t say that because saints and other holy men and women have done this, we’re off the hook. The call to be a disciple goes out to everyone.

There are three parts to what Jesus is asking the man in the Gospel. The first is to let go of his attachment to his possessions, to the belief shared by many in his culture—and ours—that wealth was a sign of God’s special blessing. Again and again the Bible points out that God loves the little ones, the least ones, the poor as well as the poor in spirit.

So the second part of Jesus’ command is equally important. Then, as now, care for the poor in society was something many people resisted. One of the common threads in the preaching of the great Hebrew prophets was the way the people were neglecting to take care of the poor in their midst. Jesus doesn’t mince words on this point anywhere in the Gospels. In fact, in Matthew’s Gospel he tells us that we will be judged by how well we have cared for these least ones, not because it’s a religious duty, but simply because they need care.

Few of us can say we’ve done all we can on either of these two counts. Most of us have more than we need, and few of us do as much as we can to help the poor and needy. This might be part of the point Jesus is trying to make. None of us is perfect.

Let’s look at Jesus’ third and final suggestion: “Then come follow me.” Unencumbered by possessions, fulfilling the prophetic command to care for the poor, the man would be free to follow Jesus wholeheartedly.

The rich man’s problem is that he was looking at religion as another way to get ahead in the world. He seems to be asking, “What’s in it for me? How can I be perfect? How can I gain eternal life?” But the lesson at the core of Christianity is that it’s never about us. It’s always about God.

We can’t honestly deny that Jesus said—and meant—that we should sell what we have and give the money to the poor. But perhaps if we’re having difficulty with living that out, we might start with his third point.

As we grow in our willingness to follow him, as we take up our crosses, we will find that the journey itself will have a way of reordering our priorities. If we’re willing to take Jesus seriously, indeed to take him at his word, we will find ways to deepen our commitment not only to Jesus, but to the least of his brothers and sisters.

Sometimes I make a mistake similar to that of the rich man. I want to make a grand gesture of throwing my responsibilities to the wind along with my possessions. But if I’m honest, that’s more of an escape than the way of the disciple. And so I focus on what I can do in the meantime to contribute to worthwhile causes. An honest start is better than a rationalization of what we wish Jesus had said.

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John of Monte Corvino: At a time when the Church was heavily embroiled in nationalistic rivalries within Europe, it was also reaching across Asia to spread the gospel of Jesus Christ to the Mongols. John of Monte Corvino went to China about the same time Marco Polo was returning. 
<p>John was a soldier, judge and doctor before he became a friar. Prior to going to Tabriz, Persia (present-day Iran), in 1278, he was well known for his preaching and teaching. In 1291 he left Tabriz as a legate of Pope Nicholas IV to the court of Kublai Khan. An Italian merchant, a Dominican friar and John traveled to western India where the Dominican died. When John and the Italian merchant arrived in China in 1294, Kublai Khan had recently died. </p><p>Nestorian Christians, successors to the dissidents of the fifth-century Council of Ephesus’ teaching on Jesus Christ, had been in China since the seventh century. John converted some of them and also some of the Chinese, including Prince George from Tenduk, northwest of Beijing. Prince George named his son after this holy friar. </p><p>John established his headquarters in Khanbalik (now Beijing), where he built two churches; his was the first resident Catholic mission in the country. By 1304 he had translated the Psalms and the New Testament into the Tatar language. </p><p>Responding to two letters from John, Pope Clement V named John Archbishop of Khanbalik in 1307 and consecrated seven friars as bishops of neighboring dioceses. One of the seven never left Europe. Three others died along the way to China; the remaining three bishops and the friars who accompanied them arrived there in 1308. </p><p>When John died in 1328, he was mourned by Christians and non-Christians. His tomb quickly became a place of pilgrimage. In 1368, Christianity was banished from China when the Mongols were expelled and the Ming dynasty began. John’s cause has been introduced in Rome.</p> American Catholic Blog We look ahead to the coming of the Son of Man, standing erect and with heads held high. We live in hope, not in fear. Our experience of God is no longer limited by human weakness or even human sinfulness. God has always been one step ahead of us, with a plan that exceeds our greatest desires.

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