Catholic Caucus: Daily Mass Readings 28-Feb-2022

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

Catena Aurea by St. Thomas Aguinas

10:17–27

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 unto him, Why callest thou me good? there is none good but one, that is, God.

19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20. And he answered and said unto him, Master, all these have I observed from my youth.

21. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt 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 saith unto 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 answereth again, and saith unto 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 saith, With men it is impossible, but not with God: for with God all things are possible,

BEDE. (ubi sup.) 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?

THEOPHYLACT. 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.

CHRYSOSTOM. (Hom. in Matt. 63) 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 unto him, Why callest thou 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. (ubi sup.) But by this one God, who is good, we must not only understand the Father, but also the Son, who says, I am the good Shepherd; (John 10:11) 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. (Luke 2:15. Vulg.) For the One and Undivided Trinity itself, Father, Son, and 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.

THEOPHYLACT. 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 honour to Him.

BEDE. (ubi sup.) 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 enquires concerning everlasting life is, Thou knowest 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 unto 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 unto 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. (in Evan. tom. xv. 14) For in that He loved, or kissed himp, 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-CHRYSOSTOM. (Cat. in Marc. Oxon.) It is worthy of enquiry, 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 himq.

BEDE. (ubi sup.) For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. Wherefore there follows: And said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me; (Matt. 5:17) for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole.

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

CHRYSOSTOM. (ubi sup.) Well too did He say, not eternal life, but treasure, saying, And thou shalt have treasure in heaven; for since the question was concerning wealth, and the renouncing of all things, He shews that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.

THEOPHYLACT. 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. (ubi sup) 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.

CHRYSOSTOM. (ubi sup.) 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 unto his disciples, How hardly shall they that have riches enter into the kingdom of God.

THEOPHYLACT. 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.

CHRYSOSTOM. (ubi sup.) 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 hath silver, but, He that loveth silver shall not be satisfied, with silver. (Eccl. 5:10) Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: But Jesus answereth again, and saith unto 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 labour.

CHRYSOSTOM. (ubi sup.) Or else, after saying difficult, He then shews that it is impossible, and that not simply, but with a certain vehemence; and he shews 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.

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

BEDE. (ubi sup.) 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 be 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 the 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 saith, 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 and pride to charity and lowliness.

CHRYSOSTOM. (ubi sup.) And the reason why He says that this is the work of God is, that He may shew 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 1discipline of Christ.

THEOPHYLACT. 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.r. 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 what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd.

Catena Aurea Mark 10

Pope Hilarius

Venerated in Roman Catholic Church, Eastern Orthodox Church, Eastern Catholic Churches, Oriental Orthodox Church
Feast 17 November or 28 February

Pope Saint Hilarius (also Hilarus, Hilary) was Pope of the Roman Catholic Church from 461 to February 28, 468. He was canonized as a saint after his death.

The Sardinian archdeacon of Rome, Hilarius was elected bishop of Rome probably November 17, 461, and was consecrated November 19, 461 and died on February 28 (?), 468.

As archdeacon under Pope Leo I he fought vigorously for the rights of the Roman See and vigorously opposed the condemnation of Flavian of Constantinople at the Second Council of Ephesus in 449 to settle the question of Eutyches. According to a letter to the Empress Pulcheria, collected among the letter of Leo I, Hilarius apologizes for not delivering to her the pope's letter after the synod; but owing to Dioscurus of Alexandria, who tried to hinder his going either to Rome or to Constantinople, he had great difficulty in making his escape in order to bring to the pontiff the news of the result of the council.

As Pope, he continued the policy of his predecessor Leo who, in his contest with Hilary of Arles, had obtained from Valentinian III a famous rescript (445) confirming the supremacy of the bishop of Rome. Hilarius continued to strengthen papal control over episcopal discipline. At Narbonne, Hermes, a former archdeacon, had been nominated by his predecessor and installed as bishop without the express sanction of Pope Leo. Hilarius convoked a synod in 462, which confirmed Hermes as titular bishop, withholding his faculties as metropolitan (Wace). Other decisions expressed in an encyclical were in the interests of increased discipline: A synod was to be convened yearly by the Bishop of Arles, but all important matters were to be submitted to the Apostolic See. No bishop could leave his diocese without a written permission from his metropolitan, with a right of appeal to the Bishop of Arles. Respecting the parishes (paroeciae) claimed by Leontius, bishop of Arles as belonging to his jurisdiction, the Gallican bishops could decide, after an investigation. Church property could not be alienated until a synod had examined into the cause of sale.

Shortly after this the pope found himself involved in another diocesan quarrel. In 463 Mamertus of Vienne had consecrated a Bishop of Die, although this Church, by a decree of Leo I, belonged to the metropolitan Diocese of Arles. When Hilarius heard of it he deputed Leontius of Arles to summon a great synod of the bishops of several provinces to investigate the matter. The synod took place and, on the strength of the report given him by Bishop Antonius, he issued an edict dated 25 February 464, in which Bishop Veranus was commissioned to warn Mamertus that, if in the future he did not refrain from irregular ordinations, his faculties would be withdrawn. Consequently, the consecration of the Bishop of Die must be sanctioned by Leontius of Arles. Thus the primatial privileges of the See of Arles were upheld as Leo I had defined them. At the same time the bishops were admonished not to overstep their boundaries, and to assemble in a yearly synod presided over by the Bishop of Arles. The metropolitan rights of the See of Embrun also over the dioceses of the Maritime Alps were protected against the encroachments of a certain Bishop Auxanius, particularly in connection with the two Churches of Nice and Cimiez.

He gave decisions to the churches of Hispania, which tended to operate outside the papal orbit in the 5th century. Silvanus, Bishop of Calahorra, had violated the church laws by his episcopal ordinations, and the pope was asked for his decision. Before an answer came to their petition, the same bishops had recourse to the Holy See for an entirely different matter. Before his death Nundinarius, Bishop of Barcelona, expressed a wish that Irenaeus might be chosen his successor, and he had himself made Irenaeus bishop of another see. The request was granted, a Synod of Tarragona confirming the nomination of Irenaeus, after which the bishops sought the pope's approval. The Roman synod of 19 November 465, held in the basilica of Santa Maria Maggiore, which settled the matters, is the oldest Roman synod whose original records have survived.

In Rome Hilarius worked zealously to counter the new emperor's edict of toleration for schismatic sects (467), inspired, according to a letter of Pope Gelasius I by a favourite of Emperor Anthemius named Philotheus, who espoused the Macedonian heresy. On one of the emperor's visits to St Peter's, the pope openly called him to account for his favourite's conduct, exhorting him by the grave of St Peter to promise that he would allow no schismatical assemblies in Rome.

Hilarius erected several churches and other buildings in Rome, for which Liber Pontificalis the main source for information about Hilarius praises him: two oratories in the baptistery of the Lateran, one in honour of St. John the Baptist, the other of St. John the Apostle, to whom he attributed his safe escape from the Council of Ephesus, are due to him, thus satisfying the question to which Saints John the Lateran had been dedicated. He also erected a chapel of the Holy Cross in the baptistery, convents, two public baths, and libraries near the Basilica of St. Lawrence outside the Walls, in which church he was buried. His feast day is celebrated on 17 November or 28 February.

religion.fandom.com

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: 1 Peter 1:3-9

Praise and Thanksgiving to God
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[3] Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, [4] and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you, [5] who by God's power are guarded through faith for a salvation ready to be revealed in the last time. [6] In this you rejoice, though now fora little while you may have to suffer various trials, [7] so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honor at the revelation of Jesus Christ. [8] Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy. [9] As the outcome of your faith you obtain the salvation of your souls.

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Commentary:

3-12. This passage, a hymn of praise and gratitude to God, developing what is proclaimed in v. 2, is more explicit about the action of each Person of the Blessed Trinity: by making his choice of Christians, God the Father has destined us to a marvellous heritage in heaven (vv. 3-5); to attain this we need to love and believe in Jesus Christ our Lord (vv. 6-9); the Holy Spirit, who earlier proclaimed salvation by the mouth of the Old Testament prophets, is now, through those who preach the Gospel, announcing that salvation has arrived (vv. 10-12).

3-5. When the fruits of the Redemption are applied to us, a kind of rebirth takes place. St Peter is the only New Testament writer to use the Greek term translated here "we have been born anew" (cf. also 1:23). However, the same idea occurs elsewhere: St John speaks of the action of the Holy Spirit at Baptism as causing one to be born again (cf. Jn 3:1ff; also, e.g., 1:12-13; 1 Jn 2:29; 3:9); St Paul refers to "a new creation" to describe the effects of Redemption (cf., e.g., Gal 6:15; 2 Cor 5:17); and St James calls Christians the "first fruits of his creatures"(Jas 1:16-18).

Through this being born again, God destines us "to a living hope", which centers on the inheritance of heaven, here described as "imperishable" (it is eternal), "undefiled" (it contains no evil) and "unfading" (it will never grow o Id). The sacred writer uses these adjectives of negation to show that heavenly things are not subject to any of the imperfections and defects of earthly things.

For those Christians who stay true to their calling, their inheritance is "kept in heaven". This key theme will be addressed in various parts of the letter (cf. 2:18-25; 3:13-17; 4:12-19; 5:5-11); the letter is very much aimed at encouraging the faithful to bear sufferings with joy, knowing that they are a means to and a guarantee of heaven.

3. God brought about the work of Redemption "by his great mercy". For God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4-5). And just as the work of Creation is a manifestation of God's omnipotence, so his new Creation is an _expression of his mercy (cf. "Summa Theologiae", II-II, q. 30, a. 4; cf. note on 2 Cor 5:17).

"Through the resurrection of Jesus Christ from the dead": the resurrection of our Lord marks the climax of his salvific work, for it assures men of their redemption and their own resurrection. In its Easter liturgy the Church joyfully reminds of this: "He is the true Lamb who took away the sins of the world. By dying he destroyed our death; by rising he restored our life" ("Easter Preface", I).

6-9. Hope of obtaining the inheritance of heaven gives Christians joy in the midst of trials which test their faith. At the center of that faith is Jesus, whom they strive to love above all, thereby attaining "unutterable and exalted joy", a foretaste of the joy of heaven itself.

Exhortations to be joyful in the midst of affliction occur often in the New Testament (cf., e.g., Mt 5:11-12; 2 Cor 1:3-7; Jas 1:2) and reflect a deep Christian conviction, which St. Bede refers to in his commentary: "St Peter says that it is good to suffer trials because eternal joys cannot be obtained except through the afflictions and sorrows of this passing world. 'For a little while', he says, however, because when one receives an eternal reward, the afflictions of this world--which appeared so heavy and bitter--seem then to have been very short-lived and slight" ("Super 1 Pet. Expositio, ad loc.").

Christian joy is the fruit of faith, hope and love. "You should realize that God wants us to be happy and that, if you do all you can, you will be happy, very, very happy, although you will never be a moment without the Cross. But that Cross is no longer a gallows. It is the throne from which Christ reigns" ([St] J. Escriva, "Friends of God", 141).

7. The refining of gold by fire is often referred to in Scripture (cf., e.g., Ps 66:10; Prov 17:3; 1 Cor 3:12-13; Rev 3:18) to explain that the sufferings of this life help to improve the quality of one's faith. "If I experience pain," St Augustine teaches, "relief will come in due course. If I am offered tribulation, it will serve for my purification. Does gold shine in the craftman's furnace? It will shine later, when it forms part of the collar, when it is part of the jewelry. But, for the time being, it puts up with being in the fire because when it sheds its impurities it will acquire its brilliant shine" ("Enarrationes in Psalmos", 61, 11). The thought of Christ coming in glory (cf. 1:5-13; 4:13) should greatly encourage the Christian to bear trials cheerfully.

From: Mark 10:17-27

The Rich Young Man
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[17] And as He (Jesus) 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.

Poverty and Renunciation
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[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 for those who trust in riches 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."

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Commentary:

17-18. As Matthew 19:16 makes clear, the young man approaches Jesus as an acknowledged teacher of the spiritual life, in the hope that He will guide him towards eternal life. It is not that Christ rejects the praise He is offered: He wants to show the depth of the young man's words: He is good, not because He is a good man but because He is God, who is Goodness Itself. So, the young man has spoken the truth, but he has not gone far enough. Hence the enigmatic nature of Jesus' reply and its profundity. The young man's approach is upright but too human; Jesus tries to get him to see things from an entirely supernatural point of view. If this man is to really attain eternal life he must see in Christ not just a good master but the divine Savior, the only Master, the only one who, because He is God, is Goodness Itself. Cf. note on Mt. 19:16-22. 19. Our Lord has not come to abolish the Law but to fulfill it (Matthew 5:17). The commandments are the very core of the Law and keeping them is necessary for attaining eternal life. Christ brings these commandments to fulfillment in a double sense. First, because He helps us discover their full implications for our lives. The light of Revelation makes it easy for us to grasp the correct meaning of the precepts of the Decalogue--something that human reason, on its own, can only achieve with difficulty. Second, His grace gives us strength to counter our evil inclinations, which stem from Original Sin. The commandments, therefore, still apply in the Christian life: they are like signposts indicating the way that leads to Heaven.

21-22. Our Lord knows that this young man has a generous heart. This is why He treats him so affectionately and invites him to greater intimacy with God. But He explains that this means renunciation--leaving his wealth behind so as to give his heart whole and entire to Jesus. God calls everyone to holiness, but holiness is reached by many different routes. It is up to every individual to take the necessary steps to discover which route God wants him to follow. The Lord sows the seed of vocation in everyone's soul, to show him the way to go to reach the goal of holiness, which is common to all.

In other words, if a person does not put obstacles in the way, if he responds generously to God, he feels a desire to be better, to give himself more generously. As fruit of this desire he seeks to know God's will; he prays to God to help him, and asks people to advise him. In responding to this sincere search, God uses a great variety of instruments. Later, when a person thinks he sees the way God wants him to follow, he may still not take the decision to go that way: he is afraid of the renunciation it involves: at this point he should pray and deny himself if the light--God's invitation--is to win out against human calculation. For, although God is calling, man is always free, and therefore, he can respond generously or be a coward, like the young man we are told about in this passage. Failure to respond generously to one's vocation always produces sadness.

21. "In its precise eloquence", John Paul II points out, commenting on this passage, "this deeply penetrating event expresses a great lesson in a few words: it touches upon substantial problems and basic questions that have in no way lost their relevance. Everywhere young people are asking important questions--questions on the meaning of life, on the right way to live, on the scale of values: `What must I do...?' `What must I do to share in everlasting life?'...To each of you I say therefore: heed the call of Christ when you hear him saying to you: `Follow Me!' Walk in My path! Stand by My side! Remain in My love! There is a choice to be made: a choice for Christ and His way of life, and His commandment of love.

"The message of love that Christ brought is always important, always relevant. It is not difficult to see how today's world, despite its beauty and grandeur, despite the conquests of science and technology, despite the refined and abundant material goods that it offers, is yearning for more truth, for more love, for more joy. And all of this is found in Christ and in His way of life.... Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape. If you really accept that love from Christ, it will lead you to God. Perhaps in the priesthood or religious life; perhaps in some special service to your brothers and sisters: especially to the needy, the poor, the lonely, the abandoned, those whose rights have been trampled upon, or those whose basic needs have not been provided for. Whatever you make of your life, let it be something that reflects the love of Christ" ("Homily on Boston Common").

22. "The sadness of the young man makes us reflect. We could be tempted to think that many possessions, many of the goods of this world, can bring happiness. We see instead in the case of the young man in the Gospel that his many possessions had become an obstacle to accepting the call of Jesus to follow Him. He was not ready to say "yes" to Jesus and "no" to self, to say "yes" to love and "no" to escape. Real love is demanding. I would fail in my mission if I did not clearly tell you so. For it was Jesus--Jesus Himself--who said: `You are My friends if you do what I command you' (John 15:14). Love demands effort and a personal commitment to the will of God. It means discipline and sacrifice, but it also means joy and human fulfillment.

"Dear young people: do not be afraid of honest effort and work; do not be afraid of the truth. With Christ's help, and through prayer, you can answer His call, resisting temptations and fads, and every form of mass manipulation. Open your hearts to the Christ of the Gospels—to His love and His truth and His joy. Do not go away sad!...

"Follow Christ! You who are single or who are preparing for marriage. Follow Christ! You who are young or old. Follow Christ! You who are sick or aging; who are suffering or in pain. You who feel the need for healing, the need for love, the need for a friend--follow Christ!

"To all of you I extend--in the name of Christ--the call, the invitation, the plea: `Come and follow Me'" (John Paul II, "Homily on Boston Common").

23-27. The reaction of the rich young man gives our Lord another opportunity to say something about the way to use material things. In themselves they are good: they are resources God has made available to people for their development in society. But excessive attachment to things is what makes them an occasion of sin. The sin lies in "trusting" in them, as if they solve all life's problems, and turning one's back on God. St. Paul calls covetousness idolatry (Colossians 3:5). Christ excludes from the Kingdom of God anyone who becomes so attached to riches that his life is centered around them. Or, more accurately, that person excludes himself.

Possessions can seduce both those who already have them and those who are bent on acquiring them. Therefore, there are--paradoxically—poor people who are really rich, and rich people who are really poor. Since absolutely everyone has an inclination to be attached to material things, the disciples see salvation as an impossible goal: "Then who can be saved?" No one, if we rely on human resources. But God's grace makes everything possible. Cf. note on Matthew 6:11.

Note on Matthew 6:11: 11. In making this fourth petition, we are thinking primarily of our needs in this present life. The importance of this petition is that it declares that the material things we need in our lives are good and lawful. It gives a deep religious dimension to the support of life: what Christ's disciple obtains through his own work is also something for which he should implore God--and he should receive it gratefully as a gift from God. God is our support in life: by asking God to support him and by realizing that it is God who is providing this support, the Christian avoids being worried about material needs. Jesus does not want us to pray for wealth or to be attached to material things, but to seek and make sober use of what meets our needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to having enough food for every day. This fourth petition, then, has to do with moderate use of food and material things--far from the extremes of opulence and misery, as God already taught in the Old Testament "Give me neither poverty nor riches; feed me with the food which is needful for me, lest I be full, and deny Thee, and say, `Who is the Lord?' or lest I be poor, and steal, and profane the name of my God" (Proverbs 30:8).

The Fathers of the Church interpreted the bread asked for here not only as material food but also as referring to the Blessed Eucharist, without which our spirit cannot stay alive.

According to the "St. Pius V Catechism" (cf. IV, 13, 21) the Eucharist is called our daily bread because it is offered daily to God in the Holy Mass and because we should worthily receive it, every day if possible, as St. Ambrose advises: "If the bread is daily, why do you take it only once a year [...]? Receive daily what is of benefit to you daily! So live that you may deserve to receive it daily!" ("De Sacramentis", V, 4).]

Also, not putting our trust in riches means that everyone who does have wealth should use it to help the needy. This "demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development?" (Paul VI, "Populorum Progressio", 47).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

You did not see Christ, yet you love him

Give everything you own to the poor, and follow me

Catena Aurea by St. Thomas Aguinas

Pope Hilarius