
Readings:
• Wis 7:7-11
• Psa 90:12-13, 14-15, 16-17
• Heb 4:12-13
• Mk 10:17-30 or 10:17-27
“This is the saddest story in the gospel,” wrote Fr. Wilfrid Harrington, O.P. about the story of the rich young man, “this story of the refusal of the one whom Jesus loved to answer his call.”
It is indeed a sad story. But it is also, in many ways, a misunderstood story. In looking at three ways this dramatic encounter is misinterpreted, we can also look more clearly and deeply into what it means to follow Jesus.
First, Jesus’ initial response—“Why do you call me good? No one is good but God alone”—is sometimes interpreted (by non-Christians) as a denial of divinity, or (by some Christians) as an indication that Jesus was confused about his own identity.
But one thing evident about Jesus in Mark’s Gospel is that he understood his identity and mission. A man uncertain of himself would not forcefully declare he was going up to Jerusalem to suffer, die, and rise again after three days (Mk 8:31-33), nor explain he would one day come again in glory with angels (Mk 8:38).
Jesus knew himself well; the person who is confused about his identity and purpose in life was the rich, young man. He recognized something “good” in Jesus—but what was it? The question put to him by Jesus was meant to elicit a deeper reflection, for the goodness of God far surpasses any good done by ordinary men. And Jesus knew the man’s heart better than the man himself, for the Son of Man is the lover of mankind, the Savior of souls: “Jesus, looking at him, loved him and said to him, ‘You are lacking in one thing.’”
Which brings us to the second misunderstanding, the common belief that this story is primarily about riches. And, if that is the case, it surely doesn’t apply to those of us who aren’t rich!
Yet this is a faulty reading, not because the dangers of riches aren’t addressed, but because every one of us has “riches” that can tempt us to not answer Christ’s challenge to “come, follow me.”
Fr. Hans Urs von Balthasar asks, “Who falls under the label ‘rich’ as far as Jesus is concerned? He would clings to his possessions, regardless how large or small those possessions might be.” Riches are relative, but discipleship is absolute. And these riches aren’t just material possessions, but might also be relationships and social status, as Jesus indicates (Mk 10:29-31).
The key word in all of this is “trust”: “Children, how hard it is for those who trust in riches to enter the kingdom of God!” (10:24). In what do we trust? Who do we trust? And why?
Finally, I’ve sometimes heard it said or written that Peter and the other disciples were poor, so it was easy for them to leave everything and follow Jesus. But Peter, prior to following Jesus, was not destitute or homeless; in fact, he and several of the other disciples were small businessmen—professional fishermen—who had boats, homes, and families. They truly did sacrifice.
And this is significant since the Gospel of Mark often shows, with great frankness, the weaknesses, selfishness, and failures of the disciples. Yet, through it all, they continued to follow—not perfectly, but persistently. There is a dogged determination to the apostles that can be overlooked when it should be admired and emulated. They were flawed men, struggling with real doubts and fears, who were slowly transformed through grace, love, and obedience.
At the start of this story, Jesus “was setting out on a journey…” What journey? To Jerusalem, to his Passion, to the Cross. This is emphasized immediately after this passage, as Jesus led the disciples, who were both amazed and afraid, “up to Jerusalem” (Mk 10:32).
The rich young man was afraid of the call and the way, and he departed. And that is sad, for his riches could not save him. The disciples, however, were also afraid, but they followed, trusting in their Master and his promises.
(This “Opening the Word” column was originally published in Our Sunday Visitor newspaper on Oct. 12, 2012.)
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I have found in my faith journey the most terrible question anyone could ask himself: “Do I TOTALLY trust in God and God alone in all things?”
Any equivocation must be eradicated from one’s life.
Mr. Olson God has granted you Wisdom to write, clear, concise, and to the point reflections. It would be good if you were a professor teaching how to write clear, concise, and to the point Homilies which is lacking today.
Thank you very much,
God’s Blessing
“Why do you call me good? No one is good but God alone”
It seems Jesus wanted to see if the man knew he was God (the Son).
Shouldn’t this lesson by read in the light of the gift of talents, to whom each is given much, much is expected concurrent with the idea that each of us is merely a steward of our respective wealth of any sort that I can accumulate to use to sustain the Kingdom.
Detachment enables our souls to leave our bodies and hopefully to see God upon death. Beginning this detachment before death is part and parcel of the spiritual life. Detachment is necessary if we are to recognise Our Lord and Saviour Jesus Christ and follow him.
Poverty – necessarily a state of detachment – is a help along this path towards truly recognising Jesus as Christ?
I knew a man with many material things, but who lived detachment by enjoying giving things away. Perhaps we are allowed a handheld device to read Catholic World Report, a cd and book collection? The importance we attach to objects is the danger, not possessions per se.
I often imagine my final moment as connection with my rosary… my final detachment will be from my favourite set of beads?
The prayer’s the thing wherein you’ll catch God’s meaning.
You could ask that you be buried with your favorite beads!~
😅 that would be a liberal fudge Meiron ! I am drawn to a photo of the famous Fr Gabriel Amorth on Internet where we see him praying with a plastic rosary… I guess the final detachment would be to give the favourite beads away ?! 😉
“Why do you call me good? No one is good but God alone” is Jesus’ affirmation that he is God. A conditional declaration inferred from other less oblique attestations.
Von Balthasar is right regarding ‘richness of possessions’, as simply that which we are unwilling to surrender to follow Christ, as affirmed by Olson’s description of the Apostle fishermen leaving their livelihood and families. How true regards ourselves and the shadowy things, meaning unrecognized possessions that prevent us from full discipleship. That said in context of those of us priests and laymen who are Christ’s disciples, although we limit our discipleship’s effectiveness holding back some secret talisman.
John of the Cross on contemplation of God advises we surrender everything including for example some favorite book. Apparently anything other than Christ himself presents an impediment. God really seeks our total surrender. And that requires real and complete trust, “they followed, trusting in their Master and his promises”.
Can we less gifted than the Apostles follow, holding on to perceived necessities, certainly families we support, parishes we priests are dedicated to, persons we counsel and in the process are invited to dinner and celebrations? Who of us is perfect in all these dealings? There is then a mean, or median required of us in our station in life, what is excessive to the mean and what is defective. What is just is living within the mean of excess and defect.
Many of our saints give us examples of men, and indeed women who did what appears excessive as well as defective. Saint Benedict abandoned ministry in Rome to live in a cave at Subiaco. Padre Pio had ‘bad manners’ according to confreres, Gregory the Great confessed to idle chatter and endless distraction, conversations with crooks. Saint Jerome had a nasty temper. Thankfully our saints prove to us that we can despite faults be saintly in our commitment if only we give full trust and confidence in the one person Christ who can do all things.