Parable of the Unjust Judge (Luke 18:1-8)
1 Then he told them a parable about the necessity for them to pray always without becoming weary. He said,
2 "There was a judge in a certain town who neither feared God nor respected any human being.
3 And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.'
4 For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being,
5 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"
6 The Lord said, "Pay attention to what the dishonest judge says.
7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?
8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?"
The Parable of the Unjust Judge (also known as the Parable of the Importunate Widow or the Parable of the Persistent Widow), is one of the parables of Jesus which appears in only one of the Canonical gospels of the New Testament. The framing material of the parable explains that it demonstrates the need to always pray and never give up, for if even an unjust judge will eventually listen, God is much quicker to do so.The parable of the Friend at Night has a similar meaning.
Comments about the act of praying by Pope John Paul II (Audience with young people, March 14, 1979) :
It must be humbly and realistically recognized that we are poor creatures, confused in ideas, tempted by evil, frail and weak, in continual need of inner strength and consolation. Prayer gives the strength for great ideals, to maintain faith, charity, purity and generosity. Prayer gives the courage to emerge from indifference and guilt, if unfortunately one has yielded to temptation and weakness. Prayer gives light to see and consider the events of one's own life and of history in the salvific cperspective of God and eternity. Therefore, do not stop praying! Let not a day pass without your having prayed a little! Prayer is a duty, but it is also a great joy, because it is a dialogue with God through Jesus Christ! Every Sunday, Holy Mass: if it is possible for you sometimes during the week. Every day, morning and evening prayers, and at the most suitable moments!"
When, in answer to the request of the disciples "teach us to pray", Christ utters the words of his prayer, he teaches not only the words, but he teaches that in our talk with the Father there must be complete sincerity and full openness. Prayer must embrace everything that is part of our life. It cannot be something additional or marginal. Everything must find in it its true voice. Even everything that burdens us; things of which we are ashamed; what by its very nature separates us from God. This above all. It is prayer that always, first of all and essentially, demolishes the barrier which sin and evil may have raised between us and God.
Through prayer the whole world must find its rightful reference: that is, reference to God: my interior world and also the objective world, the one in which we live, and as we know it. If we are converted to God, everything in us is directed to him. Prayer is precisely the expression of this being directed to God; and that is, at the same time, our continual conversion: our life.
Pharisee and the Publican (Luke 18:9–14)
9 He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.
10 "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.
11 The Pharisee took up his position and spoke this prayer to himself, 'O God, I thank you that I am not like the rest of humanity - greedy, dishonest, adulterous - or even like this tax collector.
12 I fast twice a week, and I pay tithes on my whole income.'
13 But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.'
14 I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."
comments by Pope John Paul II (Veritatis Splendor, 1993):
Man always has before him the spiritual horizon of hope, thanks to the help of divine grace and with the cooperation of human freedom.
It is in the saving Cross of Jesus, in the gift of the Holy Spirit, in the Sacraments which flow forth from the pierced side of the Redeemer (cf. Jn 19:34), that believers find the grace and the strength always to keep God's holy law, even amid the gravest of hardships. As Saint Andrew of Crete observes, the law itself "was enlivened by grace and made to serve it in a harmonious and fruitful combination. Each element preserved its characteristics without change or confusion. In a divine manner, he turned what could be burdensome and tyrannical into what is easy to bear and a source of freedom".
Only in the mystery of Christ's Redemption do we discover the "concrete" possibilities of man. "It would be a very serious error to conclude... that the Church's teaching is essentially only an "ideal" which must then be adapted, proportioned, graduated to the so-called concrete possibilities of man, according to a "balancing of the goods in question". But what are the "concrete possibilities of man"? And of which man are we speaking? Of man dominated by lust or of man redeemed by Christ? This is what is at stake: the reality of Christ's redemption. Christ has redeemed us! This means that he has given us the possibility of realizing the entire truth of our being; he has set our freedom free from the domination of concupiscence. And if redeemed man still sins, this is not due to an imperfection of Christ's redemptive act, but to man's will not to avail himself of the grace which flows from that act. God's command is of course proportioned to man's capabilities; but to the capabilities of the man to whom the Holy Spirit has been given; of the man who, though he has fallen into sin, can always obtain pardon and enjoy the presence of the Holy Spirit".
In this context, appropriate allowance is made both for God's mercy towards the sinner who converts and for the understanding of human weakness. Such understanding never means compromising and falsifying the standard of good and evil in order to adapt it to particular circumstances. It is quite human for the sinner to acknowledge his weakness and to ask mercy for his failings; what is unacceptable is the attitude of one who makes his own weakness the criterion of the truth about the good, so that he can feel self-justified, without even the need to have recourse to God and his mercy. An attitude of this sort corrupts the morality of society as a whole, since it encourages doubt about the objectivity of the moral law in general and a rejection of the absoluteness of moral prohibitions regarding specific human acts, and it ends up by confusing all judgments about values.
Instead, we should take to heart the message of the Gospel parable of the Pharisee and the tax collector (cf. Lk 18:9-14). The tax collector might possibly have had some justification for the sins he committed, such as to diminish his responsibility. But his prayer does not dwell on such justifications, but rather on his own unworthiness before God's infinite holiness: "God, be merciful to me a sinner! " (Lk 18:13). The Pharisee, on the other hand, is self-justified, finding some excuse for each of his failings. Here we encounter two different attitudes of the moral conscience of man in every age. The tax collector represents a "repentant" conscience, fully aware of the frailty of its own nature and seeing in its own failings, whatever their subjective justifications, a confirmation of its need for redemption. The Pharisee represents a "self-satisfied" conscience, under the illusion that it is able to observe the law without the help of grace and convinced that it does not need mercy.
All people must take great care not to allow themselves to be tainted by the attitude of the Pharisee, which would seek to eliminate awareness of one's own limits and of one's own sin. In our own day this attitude is expressed particularly in the attempt to adapt the moral norm to one's own capacities and personal interests, and even in the rejection of the very idea of a norm. Accepting, on the other hand, the "disproportion" between the law and human ability (that is, the capacity of the moral forces of man left to himself) kindles the desire for grace and prepares one to receive it. "Who will deliver me from this body of death?" asks the Apostle Paul. And in an outburst of joy and gratitude he replies: "Thanks be to God through Jesus Christ our Lord! " (Rom 7:24-25).
We find the same awareness in the following prayer of Saint Ambrose of Milan: "What then is man, if you do not visit him? Remember, Lord, that you have made me as one who is weak, that you formed me from dust. How can I stand, if you do not constantly look upon me, to strengthen this clay, so that my strength may proceed from your face? -When you hide your face, all grows weak- (Ps 104:29): if you turn to look at me, woe is me! You have nothing to see in me but the stain of my crimes; there is no gain either in being abandoned or in being seen, because when we are seen, we offend you. Still, we can imagine that God does not reject those he sees, because he purifies those upon whom he gazes. -Before him burns a fire capable of consuming our guilt- (cf. Joel 2:3)".
comments by Pope Benedict XVI (Jesus of Narazeth):
The Pharisee can boast considerable virtues; he tells God only about himself, and he thinks he is praising God in praising himself. The tax collector knows he has sinned, he knows he cannot boast before God, and he prays in full awareness of his debt to grace. Does this mean, then, that the Pharisee represents ethics and the tax collector represents grace without ethics or even in opposition to ethics? The real point is not the question “ethics—yes or no?” but that there are two ways of relating to God and to oneself. The Pharisee does not really look at God at all, but only at himself; he does not really need God, because he does everything right by himself. He has no real relation to God, who is ultimately superfluous—what he does himself is enough. Man makes himself righteous. The tax collector, by contrast, sees himself in the light of God. He has looked toward God, and in the process his eyes have been opened to see himself. So he knows that he needs God and that he lives by God’s goodness, which he cannot force God to give him and which he cannot procure for himself. He knows that he needs mercy and so he will learn from God’s mercy to become merciful himself, and thereby to become like God. He draws life from being-in-relation, from receiving all as gift; he will always need the gift of goodness, of forgiveness, but in receiving it he will always learn to pass the gift on to others. The grace for which he prays does not dispense him from ethics. It is what makes him truly capable of doing good in the first place. He needs God, and because he recognizes that, he begins through God’s goodness to become good himself. Ethics is not denied; it is freed from the constraints of moralism and set in the context of a relationship of love—of relationship to God. And that is how it comes truly into its own.
[Fide, not Sola Fide
This parable is misued by protestants as evidence that faith rather than works justifies us.
The Pharisee boasted of his works and the lowly tax collector who simply prayed, “God, be merciful to me a sinner". But this parable doesn’t teach the sufficiency of faith for justification; it teaches the necessity of repentance. When Jesus explains this parable, he does not say the tax collector was justified rather than the Pharisee because the former did not rely on works for his justification. Instead, the Pharisee was not justified because he was guilty of the sin of pride, whereas the tax collector was humble and recognized his need to repent.
Jesus even explains why the tax collector rather than the Pharisee was justified: “For every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14)—indicating it is the tax collector’s humble, repentant attitude that is the distinguishing factor.
In fact, in the next chapter an actual tax collector, Zacchaeus, repents of his wrongdoings and seeks forgiveness from Jesus. It is only after Zacchaeus declares he will pay back everyone he defrauded that Jesus tells him, “Today salvation has come to this house” (Luke 19:9).
Consider also Jesus’ answer to the question “What good deed must I do, to have eternal life?” (Matt. 19:16). Rather than merely saying, “Have faith in God” or “Believe in me,” Jesus tells the young man, “If you would enter life, keep the commandments” (Matt. 19:17). This does not mean Jesus denied that faith plays a part in our justification. In John 6:28 the crowd asks Jesus, “What must we do, to be doing the works of God?” to which Jesus replies, “This is the work of God, that you believe in him whom he has sent” (John 6:29).
Jesus exhortation to “believe in him” doesn’t mean we must only believe in him, just as Jesus’ exhortation to “keep the commandments” doesn’t mean we must only keep the Ten Commandments. Just because a passage speaks about faith, it does not follow that it is talking about justification by faith alone, or even justification.
We cannot conclude from these texts that individuals who had faith that Jesus the prophet could heal them were justified. In fact, Jesus’ rebuke of the nine lepers who failed to return and thank God as the Samaritan did provides further evidence that our actions also contribute to our growth in righteousness. Just because faith in Jesus saved someone from a temporal harm does not mean they possessed faith that saved them from eternal harm.
John 5:24 says “He who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.” But just four verses later Jesus says that, at the final judgment, “All who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.”
Jesus did not teach that salvation came from man obeying God’s law apart from God’s grace. But neither did Jesus teach that salvation consists only of being justified by faith in him.
Paul says that we also believe in Christ Jesus, that we may be justified by the faith of Christ and not by the works of the law (Gal 2:16), and when James says that faith apart from works is dead (James 2:26). Since the divinely inspired Word of God can’t contradict itself, many people over the centuries have spent countless hours trying to account for this apparent dichotomy.
If Paul and James mean the same thing by works, then they contradict one another. Since we believe that the Bible cannot contradict itself, we must agree that Paul and James mean two different things by the word works.
The Catholic Church believes that we should interpret Scripture by using Scripture. You will note that sometimes Paul expands his phrase from worksby adding the phrase of the law, as in Romans 3:20 and 28 and Galatians 2:16. Further, sometimes Paul substitutes the phrase through the law to describe the same reality. For example, in Romans 3:20, he says, “Through the law comes knowledge of sin.” In other words, when Paul uses the word works he is talking about the Old Testament law. A careful reading of Galatians will show that Paul is using works of the law to refer especially to the law of circumcision. He is so strong about this that he says in Galatians 5:2, “Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you.” Paul’s opponents in Galatia wanted to bring the Gentile Christians back into the Old Testament law. These are the works of the law that Paul is fighting against, and they have no place in our justification. Paul is saying in essence that Gentile Christians do not have to be circumcised and live like Jewish Christians in order to be saved.
On the other hand Paul speaks about Christians fulfilling the law by following the command to “love your neighbor as yourself” (Gal. 5:14). He then explains that we must show the “fruit of the Spirit” (Gal 5:16–26) and bear one another’s burdens (Gal. 6:1ff) as a way of fulfilling the “law of Christ” (Gal. 6:2). All Paul’s teaching comes down to this: Our own works can never justify us, but works that grow out of faith in Christ are part of our justification. That’s why Paul says in Philippians 2:12 you must “work out your own salvation with fear and trembling.” And that squares with James’s teaching that works that grow from faith justify.
In fact we are saved by grace through faith (Ephesians 2:8), and not by works. However, one has to remember that it is not enough to simply say “I believe,” and then do nothing (deathbed conversions are a separate matter). The bible says, “Not everyone who says Lord, Lord, will enter the Kingdom of Heaven, but rather he who does the will of my Father.” (Matthew 7:21).
Too many people think that faith just means giving God lip service only, by just saying “I believe.” But the bible condemns that in the following verse: “This generation honors me with their lips, while their heart is far from me”, (Matthew 15:8).
Another thing to remember is that the Jews of Paul’s day had many observances (works) of the law that they had to keep, like not eating pork, ritual hand-washing, not eating meat with blood in it, not touching anything unclean, etc. Paul may have been referring to these ritualistic works when he used the term “dead works” (Hebrews 9:14). In fact, in Romans 3:20, Paul says, “Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.” which is apparently a very clear distinction between works of the law and doing good deeds as a result of your faith.
During the Protestant Reformation, Martin Luther took it upon himself to change the understanding of the Bible around to fit his own particular theology. Not only did he throw out seven complete books of the Old Testament and parts of two other books, he also implied that Christians are saved by faith alone, because of Romans 3:28, which states,“Therefore we conclude that a man is justified by faith without the deeds of the law“, rather than the way it was taught for over 1100 years. Martin Luther even inserted the word “alone” -which is not in the original Greek text- into Romans 3:28 when he translated it into German, so that it reads, “Therefore we conclude that a man is justified by faith alone without the deeds of the law“. Interestingly enough the phrase “faith alone” does occur in the New Testament: one time, in James 2:24. There the inspired apostle denies that justification is from faith alone. Let me quote it: “You see that a man is justified by works and not by faith alone.”
One has to wonder about the wisdom of changing the interpretation of the divinely inspired Word of God to fit your own theology, especially after 11 centuries. The only time you actually do see the words faith and alone together in a sentence is in James 2:24, where James says, “See how a person is justified by works and not by faith alone”. (James 2:24).
Nowhere does Jesus ask, “Did you accept me as your personal Lord and Savior?” . The Book of James, in the Bible, says that your faith must be justified by works (James 2:24), which sounds much different from what Paul says in Galatians 2:16 about “We may be justified by the faith of Christ and not by the works of the law “(In the former, James refers to faith being justified by works; In the latter, Paul says that we are justified by faith. So, once you have the faith and are justified by it, then your faith, in turn, must be justified by works).
Martin Luther was wrong to change the interpretation of Holy Scripture in the sixteenth century to imply that we are saved by “faith alone.” In fact, James says that your faith must be justified by works (James 2:24). True faith in Jesus Christ will naturally lead you to perform good works by imitating the life of Jesus. In Ephesians 2:10, Paul says, “For we are his workmanship, created in Christ Jesus in good works, which God has prepared beforehand, that we should walk in them.”
Sometimes Catholics are accused of trying to “work” our way into heaven, by doing good deeds. Nothing could be farther from the truth. That is putting the cart before the horse. The grace one gets from the sacraments enables Catholics to do more good works. We don’t do good works to receive more grace. Rather, we do good works as a result of our faith in Jesus. Colossians 1:10 says that good works are the fruit of our faith: “to lead a life worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.”
Earlier, in Matthew 7:19, Jesus told us all how important it was for trees to bear fruit, or they will be thrown into the fire: “Every tree that does not bear good fruit is cut down and thrown into the fire.” Doing good works, then, can be seen as bearing good fruit. Of course, since Jesus is the vine and we are only the branches, in reality, it is Christ doing the good works through us, his branches, so there should be NO room for boasting about any good works that we do.
Another verses that talks about how we are justified through good works are
Romans 2:6: “For he will render to every man according to his works”
Revelation 20:12-13:12: “And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, which is the book of life. And the dead were judged by what was written in the books, by what they had done. 13: And the sea gave up the dead in it, Death and Hades gave up the dead in them, and all were judged by what they had done”.
Phillipians 2:12:“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling;”
Titus 3:8: “The saying is sure. I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to good deeds; these are excellent and profitable to men”.
1 Timothy 6:18: “They are to do good, to be rich in good deeds, liberal and generous,”
Matthew 5:16: “Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven.”
-> The Catholic Church teaches that we can do nothing to merit the grace that comes to us in baptism, which is the normal beginning of the Christian life. In fact, the Council of Trent condemned anyone who taught that we can save ourselves or who taught even that God helps us do what we could do for ourselves. The Church teaches that we can be saved only by God’s grace.
-> The Catholic Church does not teach that we earn our salvation by our own efforts, although it does teach that we have to work on our salvation.
-> The Church teaches that salvation is a process of becoming holier and holier through time. All of this is a work of grace that God performs in our hearts through faith. Works done in faith are the natural completion of believing in Christ. As we trust and do God’s work, he instills within us more grace so that we may become holier and so be ready to meet him at the end of our life.
]
The Little Children (Luke 18:15–17)
15 People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them.
16 Jesus, however, called the children to himself and said, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.
17 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it."
comments by priest Matthew Heinrich (Mundelein Seminary):
When Jesus says you must be like a child, or in this case, “accept the kingdom of God like a child” there is more to it than, in a childlike way, accepting everything.
The book of Sirach teaches us what it means to be a child: a child is a symbol of our original state in creation. Sirach writes that all men were “created with knowledge in the spirit” and likewise “he puts fear of him in all flesh.”
Man was created to know, understand, fear, and love God. Many of us, being hardened to sin, no longer seek Him, fear Him, or love Him as we should. A child, on the other hand, has built into him all these things. Children express innocence and you see how devoted a child is to the parent who loves them. Since God loves them with a greater love than anyone, they cling to Him in total trust, and rightly so.
This was the original state of our creation. In error a child must be corrected, but the one who loves his parents will willingly listen when he's gone astray.
When Jesus speaks of children he speaks about innocence, but not about an innocence where we don't know anything. The innocence Jesus calls us to is where we know and trust all that we need to know.
When we were children, we have full faith in our parents. We depended on our parents for everything, down to the most basic of needs. We trusted them completely. We knew they were always looking out for us, even when they disciplined us. That's how we're supposed to look at the Kingdom of God. Complete dependence and complete trust. Even when we don't understand.
Meditate on this reflection given by Pope Francis:
Our God — because he is true, for he is not a fabricated God, he is true; he is not a made-up God, created by men, he is true — and so he willed to go forth, on the path of humility. All this love comes from this way of humility. To be humble does not mean to go along the road this way or that, with eyes cast down: no, no. Humility is what God teaches us, it is that of Mary and of Joseph. This is Jesus’ humility, which will finish on the Cross, and this is the golden rule for a Christian: to go forth, to move forward and to humble oneself. There is no other path to follow. If I do not humble myself, if you do not humble yourself, you are not Christian. ‘But why must I lower myself?’ To allow all of God’s charity to come on this path, which is the only one he has chosen — he has chosen no other — and which will end upon the cross; then, in the triumph of the Resurrection.
- comments by Pope John Paul II (Apostolic Exhortation Familiaris Consortio-The Rights of Children):
In the family, which is a community of persons, special attention must be devoted to the children by developing a profound esteem for their personal dignity, and a great respect and generous concern for their rights. This is true for every child, but it becomes all the more urgent the smaller the child is and the more it is in need of everything, when it is sick, suffering or handicapped.
By fostering and exercising a tender and strong concern for every child that comes into this world, the Church fulfills a fundamental mission: for she is called upon to reveal and put forward anew in history the example and the commandment of Christ the Lord, who placed the child at the heart of the Kingdom of God: "Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven."
I repeat once again what I said to the General Assembly of the United Nations on October 2, 1979: "I wish to express the joy that we all find in children, the springtime of life, the anticipation of the future history of each of our present earthly homelands. No country on earth, no political system can think of its own future otherwise than through the image of these new generations that will receive from their parents the manifold heritage of values, duties and aspirations of the nation to which they belong and of the whole human family. Concern for the child, even before birth, from the first moment of conception and then throughout the years of infancy and youth, is the primary and fundamental test of the relationship of one human being to another. And so, what better wish can I express for every nation and for the whole of mankind, and for all the children of the world than a better future in which respect for human rights will become a complete reality throughout the third millennium, which is drawing near?"
Acceptance, love, esteem, many-sided and united material, emotional, educational and spiritual concern for every child that comes into this world should always constitute a distinctive, essential characteristic of all Christians, in particular of the Christian family: thus children, while they are able to grow "in wisdom and in stature, and in favor with God and man," offer their own precious contribution to building up the family community and even to the sanctification of their parents.
Jesus and the rich young man (Luke 18:18–30)
18 An official asked him this question, "Good teacher, what must I do to inherit eternal life?"
19 Jesus answered him, "Why do you call me good? No one is good but God alone.
20 You know the commandments, 'You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'"
21 And he replied, "All of these I have observed from my youth."
22 When Jesus heard this he said to him, "There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me."
23 But when he heard this he became quite sad, for he was very rich.
24 Jesus looked at him (now sad) and said, "How hard it is for those who have wealth to enter the kingdom of God!
25 For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God."
26 Those who heard this said, "Then who can be saved?"
27 And he said, "What is impossible for human beings is possible for God."
28 Then Peter said, "We have given up our possessions and followed you."
29 He said to them, "Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God
30 who will not receive (back) an overabundant return in this present age and eternal life in the age to come."
Detachment from material possessions results in the total dependence on God demanded of one who would inherit eternal life.
According to Catholic social teaching, our material goods are entrusted to us by God not for our own personal advantage but for the privilege of using them for the good of others. "The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family. Goods of production-material or immaterial-such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor" (Catechism, 2404-5).
Comments by by Nicholas Hardesty, professional catechist at Owensboro, KY (https://phatcatholic.blogspot.com):
Notice how the rich man ran over and knelt down in front of Jesus, instead of just walking over to Him. And, he began his address by saying, “Good Teacher.”
Of course, Jesus knew what was in the rich man’s heart. Recall the second reading. Jesus is the one who is “able to discern reflections and thoughts of the heart.” As the Letter to the Hebrews goes on to say, “No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.”
So, when Jesus said, “Why do you call me good? No one is good but God alone,” He is basically saying to the rich man: “If you are going to call me ‘good’, let it be because you acknowledge my divinity, not because you think that by calling me good you can get something from me. I am good because I am God."
Jesus certainly made no secret of the fact that He was God and would never deny His divinity. In fact, when Jesus had the opportunity to clear up any misunderstanding as to His nature, He did not do it. During Jesus' trial before the Jewish leaders, the High Priest said to Jesus, "I adjure you by the living God, tell us if you are the Christ, the Son of God" (Mt 26:63). Jesus responded by saying, "You have said so," or as the NIV has it, "Yes, it is as you say" (vs. 64).
Comments by Pope Benedict XVI (
Dear brothers and sisters!
-When God Conquers a Heart
Jesus teaches that it is very difficult for a rich person to enter the Kingdom of God, but not impossible; in fact, God can conquer the heart of a person who has many possessions and move him to solidarity and sharing with the needy, with the poor, to enter into the logic of the gift. This is how wealth presents itself in the life of Jesus Christ, who - as the Apostle Paul writes - "rich though he was, he became poor for us so that we might become rich though his poverty" (2 Corinthians 8:9).
-After Life in Its Fullness
As often happens in the Gospels, everything begins from an encounter. In this case Jesus' meeting with a man who "had many possessions" (Mark 10:22). He was a person who from his youth had faithfully observed the commandments of God's Law, but he had not yet found true happiness; this is why he asks Jesus what he must do to "inherit eternal life" (10:17). On the one hand, like everyone else, he is after life in its fullness. On the other hand, being used to depending on his wealth, he thinks that he might be able to "buy" eternal life in some way, perhaps by observing some special commandment.
-He Went Away Sad
Jesus welcomes the profound desire that is in him and, the evangelist notes, casts a gaze full of love upon him, God's own gaze (cf. 10:21). But Jesus also understands what the man's weakness is: it is precisely his attachment to his many possessions, and this is why he invites him to give everything to the poor, so that his treasure - and thus his heart - will no longer be on earth but in heaven, and adds: "Come! Follow me!" (10:22). That man, instead of accepting Jesus' invitation, goes away sad (10:23) since he is unable to give up his wealth, which can never give him happiness and eternal life.
-Not Impossible for God
It is at this point that Jesus offers his teaching to the disciples, and to us today: "How hard it is for those who have wealth to enter the kingdom of God!" (10:23). The disciples are puzzled, and even more so when Jesus adds: "It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God." But seeing that the disciples are astonished he says: "For human beings it is impossible, but not for God".
-Saints Poor and Rich
All things are possible for God" (10:24-27). St. Clement comments on the episode in this way: "The story teaches the rich that they must not neglect their salvation as if they were already condemned. They need not throw their wealth into the sea or condemn it as insidious and hostile to life, but they must learn how to use their wealth and obtain life" ("What rich person will be saved?" 27, 1-2). The Church's history is full of examples of rich people who used their possessions in an evangelical way, achieving sanctity. We need only think of St. Francis, St. Elizabeth or St. Charles Borromeo. May the Virgin Mary, Seat of Wisdom, help us to welcome Jesus' invitation with joy so that we might enter into the fullness of life.
comments by Dr. Mary Healy, professor of Scripture at Sacred Heart Major Seminary in Detroit:
Jesus does not denounce wealth as evil in itself. In fact, it is remarkable how many of his sayings and parables indirectly affirm the values of ownership, business, trade, and investment. Rather, it is the attachment to wealth that is spiritually perilous (Matt 6:24; 1 Tim 6:10; Heb 13:5). For those of us who live in the wealthiest civilization in the history of humanity, it is all too easy to breeze over Jesus' words. "Others might be attached to money, but I'm just trying to pay the bills:' His exclamation, "How hard it is!" is a sobering warning of how difficult it is to have money or possessions and yet not be attached to them. Many Catholics today are rediscovering the benefit of the biblical practice of tithing-giving 10 percent or more of one's income to the poor, to missions, and to the Church. In the Old Testament, giving a tithe of the harvest was a way of expressing awareness that what one has comes from God and belongs ultimately to him (Deut 14:22). The New Testament does not explicitly teach tithing' but if anything summons Christians to an even more generous use of their financial resources. Although 10 percent is a good rule of thumb, some people's financial circumstances allow them to "tithe" -that is, contribute regularly only a smaller amount. Others are in a position to give more. Some singles I know donate 15-20 percent of their gross income; a widow who receives her husband's retirement pension is happy to be able to give away 30 percent. A tithing program in the diocese of Wichita, Kansas, has enabled parishes to sustain schools, serve the poor, and bring spiritual renewal to many people who have discovered the joy of giving generously of their time, talent, and treasure.
Third announcement of Jesus' suffering (18:31-34)
31
Then he took the Twelve aside and said to them, "Behold, we are going
up to Jerusalem and everything written by the prophets about the Son of
Man will be fulfilled.
32 He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;
33 and after they have scourged him they will kill him, but on the third day he will rise."
34 But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.
The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin (Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14). In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant (Cf. Isa 53:7-8 and Acts 8:32-35). Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures" (1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23). As for the Son, he effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise (Cf. Mk 8:31; 9:9-31; 10:34).
Blind near Jericho (18:35–43)
35 Now as he approached Jericho a blind man was sitting by the roadside begging,
36 and hearing a crowd going by, he inquired what was happening.
37 They told him, "Jesus of Nazareth is passing by."
38 He shouted, "Jesus, Son of David, have pity on me!"
39 The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, "Son of David, have pity on me!"
40 Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,
41 "What do you want me to do for you?" He replied, "Lord, please let me see."
42 Jesus told him, "Have sight; your faith has saved you."
43 He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.
As the Catechism points out (2616), the urgent plea of the blind man, "Jesus, son of David, have pity on me" is renewed in the traditional prayer known as the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!". This prayer, prayed unceasingly throughout the day, sometimes in rhythm with breathing, is especially cherished in Eastern Christian spirituality.
commentary by Pablo T. Gadenz, Roman Catholic priest of the Diocese of Trenton (NJ) :
Kyrie eleison (Latin meaning Lord, have mercy). The pleas for mercy of the blind man and also of the lepers (Luke 17:13) find expression in the penitential act at Mass, in which the faithful pray for mercy, express repentance for their sins, and ask for the help they need to be brought to everlasting life.
comments by John Paul II (Miracles Are a Call to Faith, December 16 1987):
To confirm his messianic mission and the coming of the kingdom of God, Jesus wrought "wonders and signs" which were directed and closely linked to the call of faith. In relation to the miracle, this call has two forms. Faith precedes the miracle and indeed is a condition for its accomplishment. Faith is also an effect of the miracle, because it engenders faith in the souls of those who are its recipients or witnesses.
It is known that faith is a human response to the word of divine revelation. The miracle is organically linked with this word of God the revealer. It is a "sign" of his presence and action-a particularly striking sign. All this is a sufficient explanation of the particular link which exists between Christ's "miracles-signs" and faith, a link so clearly outlined in the Gospels.
The Gospels contain a long series of texts in which the call to faith appears as an indispensable and systematic factor of Christ's miracles.
To head the list one must mention the pages concerning the Mother of Christ: how she acted at Cana of Galilee, how she acted earlier, and especially, at the moment of the annunciation. Precisely here we find the culminating point of her adherence to the faith, which will find its confirmation in Elizabeth's words during the visitation: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (Lk 1:45). Yes, Mary believed as none other, being convinced that "nothing is impossible for God" (cf. Lk 1:37).
This call is repeated many times. When Jairus, one of the officials of the synagogue, came to ask for his daughter's restoration to life, Jesus said to him, "Do not be afraid; just have faith" (and he said "do not be afraid" because some had advised Jairus not to bother Jesus) (Mk 5:36).
When the father of the epileptic asked for his son's cure, he said, "But if you can do anything...help us." Jesus replied, "'If you can!' Everything is possible to one who has faith." Then comes the fine act of faith in Christ by this sorely tried man, "I do believe, help my unbelief!" (cf. Mk 9:22-24).
Finally we recall the well-known conversation of Jesus with Mary before the raising of Lazarus, "I am the resurrection and the life.... Do you believe this.... Yes, Lord, I believe..." (cf. Jn 11:25-27).
We know the gentle rebuke that Jesus once addressed to Peter, "Man of little faith, why did you doubt?" This occurred when Peter began by setting out courageously on the waves to go to Jesus. Then, because of the strong wind, he became afraid and began to sink (cf. Mk 14:29-31).
More than once Jesus emphasized that the miracle he worked is linked to faith. "Your faith has saved you," he said to the woman who had been suffering hemorrhages for twelve years and who came up behind him, touched the hem of his garment and was healed (cf. Mt 9:20-22; and also Lk 8:48; Mk 5:34).
Jesus spoke similar words when he healed the blind Bartimaeus who was seated by the roadside leading from Jericho. On hearing that Jesus was passing by, Bartimaeus cried out insistently, "Jesus, son of David, have pity on me" (cf. Mk 10:46-52). According to Mark, Jesus replied, "Go your way; your faith has saved you." Luke is more precise: "Have sight; your faith has saved you" (Lk 18:42).
We should note that the gospel narrative continually stresses the fact that when Jesus "sees their faith," he works the miracle. This is clearly stated in the case of the paralytic who was lowered at his feet through an opening in the roof (cf. Mk 2:5; Mt 9:2; Lk 5:20). However, the same may be said in so many other cases recounted by the evangelists. The element of faith is indispensable. But once that is verified, Jesus' heart is prompt to hear the requests of those in need who turn to him for assistance through his divine power.
Once again we observe, as we said at the beginning, that the miracle is a sign of God's power and love which save all men and women in Christ. For this very reason, however, it is at the same time a call to faith. It should lead to belief, both the one for whom the miracle is worked and the witnesses of the miracle.
The principle of faith is therefore fundamental in the relationship with Christ, both as a condition for obtaining the miracle and as the purpose for which it is performed. This is set out clearly at the end of John's Gospel, where we read, "Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name" (Jn 20:30-31).
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| Francisco de Zurbarán - San Francisco praying (1659) |
2 "There was a judge in a certain town who neither feared God nor respected any human being.
3 And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.'
4 For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being,
5 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"
6 The Lord said, "Pay attention to what the dishonest judge says.
7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?
8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?"
The Parable of the Unjust Judge (also known as the Parable of the Importunate Widow or the Parable of the Persistent Widow), is one of the parables of Jesus which appears in only one of the Canonical gospels of the New Testament. The framing material of the parable explains that it demonstrates the need to always pray and never give up, for if even an unjust judge will eventually listen, God is much quicker to do so.The parable of the Friend at Night has a similar meaning.
Comments about the act of praying by Pope John Paul II (Audience with young people, March 14, 1979) :
It must be humbly and realistically recognized that we are poor creatures, confused in ideas, tempted by evil, frail and weak, in continual need of inner strength and consolation. Prayer gives the strength for great ideals, to maintain faith, charity, purity and generosity. Prayer gives the courage to emerge from indifference and guilt, if unfortunately one has yielded to temptation and weakness. Prayer gives light to see and consider the events of one's own life and of history in the salvific cperspective of God and eternity. Therefore, do not stop praying! Let not a day pass without your having prayed a little! Prayer is a duty, but it is also a great joy, because it is a dialogue with God through Jesus Christ! Every Sunday, Holy Mass: if it is possible for you sometimes during the week. Every day, morning and evening prayers, and at the most suitable moments!"
When, in answer to the request of the disciples "teach us to pray", Christ utters the words of his prayer, he teaches not only the words, but he teaches that in our talk with the Father there must be complete sincerity and full openness. Prayer must embrace everything that is part of our life. It cannot be something additional or marginal. Everything must find in it its true voice. Even everything that burdens us; things of which we are ashamed; what by its very nature separates us from God. This above all. It is prayer that always, first of all and essentially, demolishes the barrier which sin and evil may have raised between us and God.
Through prayer the whole world must find its rightful reference: that is, reference to God: my interior world and also the objective world, the one in which we live, and as we know it. If we are converted to God, everything in us is directed to him. Prayer is precisely the expression of this being directed to God; and that is, at the same time, our continual conversion: our life.
Pharisee and the Publican (Luke 18:9–14)
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| Caravaggio - The Calling of Saint Matthew, the tax collector (1600) |
10 "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.
11 The Pharisee took up his position and spoke this prayer to himself, 'O God, I thank you that I am not like the rest of humanity - greedy, dishonest, adulterous - or even like this tax collector.
12 I fast twice a week, and I pay tithes on my whole income.'
13 But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.'
14 I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."
comments by Pope John Paul II (Veritatis Splendor, 1993):
Man always has before him the spiritual horizon of hope, thanks to the help of divine grace and with the cooperation of human freedom.
It is in the saving Cross of Jesus, in the gift of the Holy Spirit, in the Sacraments which flow forth from the pierced side of the Redeemer (cf. Jn 19:34), that believers find the grace and the strength always to keep God's holy law, even amid the gravest of hardships. As Saint Andrew of Crete observes, the law itself "was enlivened by grace and made to serve it in a harmonious and fruitful combination. Each element preserved its characteristics without change or confusion. In a divine manner, he turned what could be burdensome and tyrannical into what is easy to bear and a source of freedom".
Only in the mystery of Christ's Redemption do we discover the "concrete" possibilities of man. "It would be a very serious error to conclude... that the Church's teaching is essentially only an "ideal" which must then be adapted, proportioned, graduated to the so-called concrete possibilities of man, according to a "balancing of the goods in question". But what are the "concrete possibilities of man"? And of which man are we speaking? Of man dominated by lust or of man redeemed by Christ? This is what is at stake: the reality of Christ's redemption. Christ has redeemed us! This means that he has given us the possibility of realizing the entire truth of our being; he has set our freedom free from the domination of concupiscence. And if redeemed man still sins, this is not due to an imperfection of Christ's redemptive act, but to man's will not to avail himself of the grace which flows from that act. God's command is of course proportioned to man's capabilities; but to the capabilities of the man to whom the Holy Spirit has been given; of the man who, though he has fallen into sin, can always obtain pardon and enjoy the presence of the Holy Spirit".
In this context, appropriate allowance is made both for God's mercy towards the sinner who converts and for the understanding of human weakness. Such understanding never means compromising and falsifying the standard of good and evil in order to adapt it to particular circumstances. It is quite human for the sinner to acknowledge his weakness and to ask mercy for his failings; what is unacceptable is the attitude of one who makes his own weakness the criterion of the truth about the good, so that he can feel self-justified, without even the need to have recourse to God and his mercy. An attitude of this sort corrupts the morality of society as a whole, since it encourages doubt about the objectivity of the moral law in general and a rejection of the absoluteness of moral prohibitions regarding specific human acts, and it ends up by confusing all judgments about values.
Instead, we should take to heart the message of the Gospel parable of the Pharisee and the tax collector (cf. Lk 18:9-14). The tax collector might possibly have had some justification for the sins he committed, such as to diminish his responsibility. But his prayer does not dwell on such justifications, but rather on his own unworthiness before God's infinite holiness: "God, be merciful to me a sinner! " (Lk 18:13). The Pharisee, on the other hand, is self-justified, finding some excuse for each of his failings. Here we encounter two different attitudes of the moral conscience of man in every age. The tax collector represents a "repentant" conscience, fully aware of the frailty of its own nature and seeing in its own failings, whatever their subjective justifications, a confirmation of its need for redemption. The Pharisee represents a "self-satisfied" conscience, under the illusion that it is able to observe the law without the help of grace and convinced that it does not need mercy.
All people must take great care not to allow themselves to be tainted by the attitude of the Pharisee, which would seek to eliminate awareness of one's own limits and of one's own sin. In our own day this attitude is expressed particularly in the attempt to adapt the moral norm to one's own capacities and personal interests, and even in the rejection of the very idea of a norm. Accepting, on the other hand, the "disproportion" between the law and human ability (that is, the capacity of the moral forces of man left to himself) kindles the desire for grace and prepares one to receive it. "Who will deliver me from this body of death?" asks the Apostle Paul. And in an outburst of joy and gratitude he replies: "Thanks be to God through Jesus Christ our Lord! " (Rom 7:24-25).
We find the same awareness in the following prayer of Saint Ambrose of Milan: "What then is man, if you do not visit him? Remember, Lord, that you have made me as one who is weak, that you formed me from dust. How can I stand, if you do not constantly look upon me, to strengthen this clay, so that my strength may proceed from your face? -When you hide your face, all grows weak- (Ps 104:29): if you turn to look at me, woe is me! You have nothing to see in me but the stain of my crimes; there is no gain either in being abandoned or in being seen, because when we are seen, we offend you. Still, we can imagine that God does not reject those he sees, because he purifies those upon whom he gazes. -Before him burns a fire capable of consuming our guilt- (cf. Joel 2:3)".
comments by Pope Benedict XVI (Jesus of Narazeth):
The Pharisee can boast considerable virtues; he tells God only about himself, and he thinks he is praising God in praising himself. The tax collector knows he has sinned, he knows he cannot boast before God, and he prays in full awareness of his debt to grace. Does this mean, then, that the Pharisee represents ethics and the tax collector represents grace without ethics or even in opposition to ethics? The real point is not the question “ethics—yes or no?” but that there are two ways of relating to God and to oneself. The Pharisee does not really look at God at all, but only at himself; he does not really need God, because he does everything right by himself. He has no real relation to God, who is ultimately superfluous—what he does himself is enough. Man makes himself righteous. The tax collector, by contrast, sees himself in the light of God. He has looked toward God, and in the process his eyes have been opened to see himself. So he knows that he needs God and that he lives by God’s goodness, which he cannot force God to give him and which he cannot procure for himself. He knows that he needs mercy and so he will learn from God’s mercy to become merciful himself, and thereby to become like God. He draws life from being-in-relation, from receiving all as gift; he will always need the gift of goodness, of forgiveness, but in receiving it he will always learn to pass the gift on to others. The grace for which he prays does not dispense him from ethics. It is what makes him truly capable of doing good in the first place. He needs God, and because he recognizes that, he begins through God’s goodness to become good himself. Ethics is not denied; it is freed from the constraints of moralism and set in the context of a relationship of love—of relationship to God. And that is how it comes truly into its own.
[Fide, not Sola Fide
This parable is misued by protestants as evidence that faith rather than works justifies us.
The Pharisee boasted of his works and the lowly tax collector who simply prayed, “God, be merciful to me a sinner". But this parable doesn’t teach the sufficiency of faith for justification; it teaches the necessity of repentance. When Jesus explains this parable, he does not say the tax collector was justified rather than the Pharisee because the former did not rely on works for his justification. Instead, the Pharisee was not justified because he was guilty of the sin of pride, whereas the tax collector was humble and recognized his need to repent.
Jesus even explains why the tax collector rather than the Pharisee was justified: “For every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14)—indicating it is the tax collector’s humble, repentant attitude that is the distinguishing factor.
In fact, in the next chapter an actual tax collector, Zacchaeus, repents of his wrongdoings and seeks forgiveness from Jesus. It is only after Zacchaeus declares he will pay back everyone he defrauded that Jesus tells him, “Today salvation has come to this house” (Luke 19:9).
Consider also Jesus’ answer to the question “What good deed must I do, to have eternal life?” (Matt. 19:16). Rather than merely saying, “Have faith in God” or “Believe in me,” Jesus tells the young man, “If you would enter life, keep the commandments” (Matt. 19:17). This does not mean Jesus denied that faith plays a part in our justification. In John 6:28 the crowd asks Jesus, “What must we do, to be doing the works of God?” to which Jesus replies, “This is the work of God, that you believe in him whom he has sent” (John 6:29).
Jesus exhortation to “believe in him” doesn’t mean we must only believe in him, just as Jesus’ exhortation to “keep the commandments” doesn’t mean we must only keep the Ten Commandments. Just because a passage speaks about faith, it does not follow that it is talking about justification by faith alone, or even justification.
We cannot conclude from these texts that individuals who had faith that Jesus the prophet could heal them were justified. In fact, Jesus’ rebuke of the nine lepers who failed to return and thank God as the Samaritan did provides further evidence that our actions also contribute to our growth in righteousness. Just because faith in Jesus saved someone from a temporal harm does not mean they possessed faith that saved them from eternal harm.
John 5:24 says “He who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.” But just four verses later Jesus says that, at the final judgment, “All who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.”
Jesus did not teach that salvation came from man obeying God’s law apart from God’s grace. But neither did Jesus teach that salvation consists only of being justified by faith in him.
Paul says that we also believe in Christ Jesus, that we may be justified by the faith of Christ and not by the works of the law (Gal 2:16), and when James says that faith apart from works is dead (James 2:26). Since the divinely inspired Word of God can’t contradict itself, many people over the centuries have spent countless hours trying to account for this apparent dichotomy.
If Paul and James mean the same thing by works, then they contradict one another. Since we believe that the Bible cannot contradict itself, we must agree that Paul and James mean two different things by the word works.
The Catholic Church believes that we should interpret Scripture by using Scripture. You will note that sometimes Paul expands his phrase from worksby adding the phrase of the law, as in Romans 3:20 and 28 and Galatians 2:16. Further, sometimes Paul substitutes the phrase through the law to describe the same reality. For example, in Romans 3:20, he says, “Through the law comes knowledge of sin.” In other words, when Paul uses the word works he is talking about the Old Testament law. A careful reading of Galatians will show that Paul is using works of the law to refer especially to the law of circumcision. He is so strong about this that he says in Galatians 5:2, “Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you.” Paul’s opponents in Galatia wanted to bring the Gentile Christians back into the Old Testament law. These are the works of the law that Paul is fighting against, and they have no place in our justification. Paul is saying in essence that Gentile Christians do not have to be circumcised and live like Jewish Christians in order to be saved.
On the other hand Paul speaks about Christians fulfilling the law by following the command to “love your neighbor as yourself” (Gal. 5:14). He then explains that we must show the “fruit of the Spirit” (Gal 5:16–26) and bear one another’s burdens (Gal. 6:1ff) as a way of fulfilling the “law of Christ” (Gal. 6:2). All Paul’s teaching comes down to this: Our own works can never justify us, but works that grow out of faith in Christ are part of our justification. That’s why Paul says in Philippians 2:12 you must “work out your own salvation with fear and trembling.” And that squares with James’s teaching that works that grow from faith justify.
In fact we are saved by grace through faith (Ephesians 2:8), and not by works. However, one has to remember that it is not enough to simply say “I believe,” and then do nothing (deathbed conversions are a separate matter). The bible says, “Not everyone who says Lord, Lord, will enter the Kingdom of Heaven, but rather he who does the will of my Father.” (Matthew 7:21).
Too many people think that faith just means giving God lip service only, by just saying “I believe.” But the bible condemns that in the following verse: “This generation honors me with their lips, while their heart is far from me”, (Matthew 15:8).
Another thing to remember is that the Jews of Paul’s day had many observances (works) of the law that they had to keep, like not eating pork, ritual hand-washing, not eating meat with blood in it, not touching anything unclean, etc. Paul may have been referring to these ritualistic works when he used the term “dead works” (Hebrews 9:14). In fact, in Romans 3:20, Paul says, “Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.” which is apparently a very clear distinction between works of the law and doing good deeds as a result of your faith.
During the Protestant Reformation, Martin Luther took it upon himself to change the understanding of the Bible around to fit his own particular theology. Not only did he throw out seven complete books of the Old Testament and parts of two other books, he also implied that Christians are saved by faith alone, because of Romans 3:28, which states,“Therefore we conclude that a man is justified by faith without the deeds of the law“, rather than the way it was taught for over 1100 years. Martin Luther even inserted the word “alone” -which is not in the original Greek text- into Romans 3:28 when he translated it into German, so that it reads, “Therefore we conclude that a man is justified by faith alone without the deeds of the law“. Interestingly enough the phrase “faith alone” does occur in the New Testament: one time, in James 2:24. There the inspired apostle denies that justification is from faith alone. Let me quote it: “You see that a man is justified by works and not by faith alone.”
One has to wonder about the wisdom of changing the interpretation of the divinely inspired Word of God to fit your own theology, especially after 11 centuries. The only time you actually do see the words faith and alone together in a sentence is in James 2:24, where James says, “See how a person is justified by works and not by faith alone”. (James 2:24).
Nowhere does Jesus ask, “Did you accept me as your personal Lord and Savior?” . The Book of James, in the Bible, says that your faith must be justified by works (James 2:24), which sounds much different from what Paul says in Galatians 2:16 about “We may be justified by the faith of Christ and not by the works of the law “(In the former, James refers to faith being justified by works; In the latter, Paul says that we are justified by faith. So, once you have the faith and are justified by it, then your faith, in turn, must be justified by works).
Martin Luther was wrong to change the interpretation of Holy Scripture in the sixteenth century to imply that we are saved by “faith alone.” In fact, James says that your faith must be justified by works (James 2:24). True faith in Jesus Christ will naturally lead you to perform good works by imitating the life of Jesus. In Ephesians 2:10, Paul says, “For we are his workmanship, created in Christ Jesus in good works, which God has prepared beforehand, that we should walk in them.”
Sometimes Catholics are accused of trying to “work” our way into heaven, by doing good deeds. Nothing could be farther from the truth. That is putting the cart before the horse. The grace one gets from the sacraments enables Catholics to do more good works. We don’t do good works to receive more grace. Rather, we do good works as a result of our faith in Jesus. Colossians 1:10 says that good works are the fruit of our faith: “to lead a life worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.”
Earlier, in Matthew 7:19, Jesus told us all how important it was for trees to bear fruit, or they will be thrown into the fire: “Every tree that does not bear good fruit is cut down and thrown into the fire.” Doing good works, then, can be seen as bearing good fruit. Of course, since Jesus is the vine and we are only the branches, in reality, it is Christ doing the good works through us, his branches, so there should be NO room for boasting about any good works that we do.
Another verses that talks about how we are justified through good works are
Romans 2:6: “For he will render to every man according to his works”
Revelation 20:12-13:12: “And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, which is the book of life. And the dead were judged by what was written in the books, by what they had done. 13: And the sea gave up the dead in it, Death and Hades gave up the dead in them, and all were judged by what they had done”.
Phillipians 2:12:“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling;”
Titus 3:8: “The saying is sure. I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to good deeds; these are excellent and profitable to men”.
1 Timothy 6:18: “They are to do good, to be rich in good deeds, liberal and generous,”
Matthew 5:16: “Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven.”
-> The Catholic Church teaches that we can do nothing to merit the grace that comes to us in baptism, which is the normal beginning of the Christian life. In fact, the Council of Trent condemned anyone who taught that we can save ourselves or who taught even that God helps us do what we could do for ourselves. The Church teaches that we can be saved only by God’s grace.
-> The Catholic Church does not teach that we earn our salvation by our own efforts, although it does teach that we have to work on our salvation.
-> The Church teaches that salvation is a process of becoming holier and holier through time. All of this is a work of grace that God performs in our hearts through faith. Works done in faith are the natural completion of believing in Christ. As we trust and do God’s work, he instills within us more grace so that we may become holier and so be ready to meet him at the end of our life.
]
The Little Children (Luke 18:15–17)
15 People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them.
16 Jesus, however, called the children to himself and said, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.
17 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it."
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| Let the children come to me (1884) by Fritz von Uhde (He depicted part of that story in a contemporary setting) |
When Jesus says you must be like a child, or in this case, “accept the kingdom of God like a child” there is more to it than, in a childlike way, accepting everything.
The book of Sirach teaches us what it means to be a child: a child is a symbol of our original state in creation. Sirach writes that all men were “created with knowledge in the spirit” and likewise “he puts fear of him in all flesh.”
Man was created to know, understand, fear, and love God. Many of us, being hardened to sin, no longer seek Him, fear Him, or love Him as we should. A child, on the other hand, has built into him all these things. Children express innocence and you see how devoted a child is to the parent who loves them. Since God loves them with a greater love than anyone, they cling to Him in total trust, and rightly so.
This was the original state of our creation. In error a child must be corrected, but the one who loves his parents will willingly listen when he's gone astray.
When Jesus speaks of children he speaks about innocence, but not about an innocence where we don't know anything. The innocence Jesus calls us to is where we know and trust all that we need to know.
When we were children, we have full faith in our parents. We depended on our parents for everything, down to the most basic of needs. We trusted them completely. We knew they were always looking out for us, even when they disciplined us. That's how we're supposed to look at the Kingdom of God. Complete dependence and complete trust. Even when we don't understand.
Meditate on this reflection given by Pope Francis:
Our God — because he is true, for he is not a fabricated God, he is true; he is not a made-up God, created by men, he is true — and so he willed to go forth, on the path of humility. All this love comes from this way of humility. To be humble does not mean to go along the road this way or that, with eyes cast down: no, no. Humility is what God teaches us, it is that of Mary and of Joseph. This is Jesus’ humility, which will finish on the Cross, and this is the golden rule for a Christian: to go forth, to move forward and to humble oneself. There is no other path to follow. If I do not humble myself, if you do not humble yourself, you are not Christian. ‘But why must I lower myself?’ To allow all of God’s charity to come on this path, which is the only one he has chosen — he has chosen no other — and which will end upon the cross; then, in the triumph of the Resurrection.
- comments by Pope John Paul II (Apostolic Exhortation Familiaris Consortio-The Rights of Children):
In the family, which is a community of persons, special attention must be devoted to the children by developing a profound esteem for their personal dignity, and a great respect and generous concern for their rights. This is true for every child, but it becomes all the more urgent the smaller the child is and the more it is in need of everything, when it is sick, suffering or handicapped.
By fostering and exercising a tender and strong concern for every child that comes into this world, the Church fulfills a fundamental mission: for she is called upon to reveal and put forward anew in history the example and the commandment of Christ the Lord, who placed the child at the heart of the Kingdom of God: "Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven."
I repeat once again what I said to the General Assembly of the United Nations on October 2, 1979: "I wish to express the joy that we all find in children, the springtime of life, the anticipation of the future history of each of our present earthly homelands. No country on earth, no political system can think of its own future otherwise than through the image of these new generations that will receive from their parents the manifold heritage of values, duties and aspirations of the nation to which they belong and of the whole human family. Concern for the child, even before birth, from the first moment of conception and then throughout the years of infancy and youth, is the primary and fundamental test of the relationship of one human being to another. And so, what better wish can I express for every nation and for the whole of mankind, and for all the children of the world than a better future in which respect for human rights will become a complete reality throughout the third millennium, which is drawing near?"
Acceptance, love, esteem, many-sided and united material, emotional, educational and spiritual concern for every child that comes into this world should always constitute a distinctive, essential characteristic of all Christians, in particular of the Christian family: thus children, while they are able to grow "in wisdom and in stature, and in favor with God and man," offer their own precious contribution to building up the family community and even to the sanctification of their parents.
Jesus and the rich young man (Luke 18:18–30)
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| Jesus and the rich young man (1889) by Heinrich Hofmann |
19 Jesus answered him, "Why do you call me good? No one is good but God alone.
20 You know the commandments, 'You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'"
21 And he replied, "All of these I have observed from my youth."
22 When Jesus heard this he said to him, "There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me."
23 But when he heard this he became quite sad, for he was very rich.
24 Jesus looked at him (now sad) and said, "How hard it is for those who have wealth to enter the kingdom of God!
25 For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God."
26 Those who heard this said, "Then who can be saved?"
27 And he said, "What is impossible for human beings is possible for God."
28 Then Peter said, "We have given up our possessions and followed you."
29 He said to them, "Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God
30 who will not receive (back) an overabundant return in this present age and eternal life in the age to come."
Detachment from material possessions results in the total dependence on God demanded of one who would inherit eternal life.
According to Catholic social teaching, our material goods are entrusted to us by God not for our own personal advantage but for the privilege of using them for the good of others. "The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family. Goods of production-material or immaterial-such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor" (Catechism, 2404-5).
Comments by by Nicholas Hardesty, professional catechist at Owensboro, KY (https://phatcatholic.blogspot.com):
Notice how the rich man ran over and knelt down in front of Jesus, instead of just walking over to Him. And, he began his address by saying, “Good Teacher.”
Of course, Jesus knew what was in the rich man’s heart. Recall the second reading. Jesus is the one who is “able to discern reflections and thoughts of the heart.” As the Letter to the Hebrews goes on to say, “No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.”
So, when Jesus said, “Why do you call me good? No one is good but God alone,” He is basically saying to the rich man: “If you are going to call me ‘good’, let it be because you acknowledge my divinity, not because you think that by calling me good you can get something from me. I am good because I am God."
Jesus certainly made no secret of the fact that He was God and would never deny His divinity. In fact, when Jesus had the opportunity to clear up any misunderstanding as to His nature, He did not do it. During Jesus' trial before the Jewish leaders, the High Priest said to Jesus, "I adjure you by the living God, tell us if you are the Christ, the Son of God" (Mt 26:63). Jesus responded by saying, "You have said so," or as the NIV has it, "Yes, it is as you say" (vs. 64).
Comments by Pope Benedict XVI (
Dear brothers and sisters!
-When God Conquers a Heart
Jesus teaches that it is very difficult for a rich person to enter the Kingdom of God, but not impossible; in fact, God can conquer the heart of a person who has many possessions and move him to solidarity and sharing with the needy, with the poor, to enter into the logic of the gift. This is how wealth presents itself in the life of Jesus Christ, who - as the Apostle Paul writes - "rich though he was, he became poor for us so that we might become rich though his poverty" (2 Corinthians 8:9).
-After Life in Its Fullness
As often happens in the Gospels, everything begins from an encounter. In this case Jesus' meeting with a man who "had many possessions" (Mark 10:22). He was a person who from his youth had faithfully observed the commandments of God's Law, but he had not yet found true happiness; this is why he asks Jesus what he must do to "inherit eternal life" (10:17). On the one hand, like everyone else, he is after life in its fullness. On the other hand, being used to depending on his wealth, he thinks that he might be able to "buy" eternal life in some way, perhaps by observing some special commandment.
-He Went Away Sad
Jesus welcomes the profound desire that is in him and, the evangelist notes, casts a gaze full of love upon him, God's own gaze (cf. 10:21). But Jesus also understands what the man's weakness is: it is precisely his attachment to his many possessions, and this is why he invites him to give everything to the poor, so that his treasure - and thus his heart - will no longer be on earth but in heaven, and adds: "Come! Follow me!" (10:22). That man, instead of accepting Jesus' invitation, goes away sad (10:23) since he is unable to give up his wealth, which can never give him happiness and eternal life.
-Not Impossible for God
It is at this point that Jesus offers his teaching to the disciples, and to us today: "How hard it is for those who have wealth to enter the kingdom of God!" (10:23). The disciples are puzzled, and even more so when Jesus adds: "It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God." But seeing that the disciples are astonished he says: "For human beings it is impossible, but not for God".
-Saints Poor and Rich
All things are possible for God" (10:24-27). St. Clement comments on the episode in this way: "The story teaches the rich that they must not neglect their salvation as if they were already condemned. They need not throw their wealth into the sea or condemn it as insidious and hostile to life, but they must learn how to use their wealth and obtain life" ("What rich person will be saved?" 27, 1-2). The Church's history is full of examples of rich people who used their possessions in an evangelical way, achieving sanctity. We need only think of St. Francis, St. Elizabeth or St. Charles Borromeo. May the Virgin Mary, Seat of Wisdom, help us to welcome Jesus' invitation with joy so that we might enter into the fullness of life.
comments by Dr. Mary Healy, professor of Scripture at Sacred Heart Major Seminary in Detroit:
Jesus does not denounce wealth as evil in itself. In fact, it is remarkable how many of his sayings and parables indirectly affirm the values of ownership, business, trade, and investment. Rather, it is the attachment to wealth that is spiritually perilous (Matt 6:24; 1 Tim 6:10; Heb 13:5). For those of us who live in the wealthiest civilization in the history of humanity, it is all too easy to breeze over Jesus' words. "Others might be attached to money, but I'm just trying to pay the bills:' His exclamation, "How hard it is!" is a sobering warning of how difficult it is to have money or possessions and yet not be attached to them. Many Catholics today are rediscovering the benefit of the biblical practice of tithing-giving 10 percent or more of one's income to the poor, to missions, and to the Church. In the Old Testament, giving a tithe of the harvest was a way of expressing awareness that what one has comes from God and belongs ultimately to him (Deut 14:22). The New Testament does not explicitly teach tithing' but if anything summons Christians to an even more generous use of their financial resources. Although 10 percent is a good rule of thumb, some people's financial circumstances allow them to "tithe" -that is, contribute regularly only a smaller amount. Others are in a position to give more. Some singles I know donate 15-20 percent of their gross income; a widow who receives her husband's retirement pension is happy to be able to give away 30 percent. A tithing program in the diocese of Wichita, Kansas, has enabled parishes to sustain schools, serve the poor, and bring spiritual renewal to many people who have discovered the joy of giving generously of their time, talent, and treasure.
Third announcement of Jesus' suffering (18:31-34)
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| Matthias Stom - Christ Crowned with Thorns (1639) |
32 He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;
33 and after they have scourged him they will kill him, but on the third day he will rise."
34 But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.
The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin (Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14). In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant (Cf. Isa 53:7-8 and Acts 8:32-35). Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures" (1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23). As for the Son, he effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise (Cf. Mk 8:31; 9:9-31; 10:34).
Blind near Jericho (18:35–43)
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| William Blake - Christ Giving Sight to Bartimaeus (1799) |
36 and hearing a crowd going by, he inquired what was happening.
37 They told him, "Jesus of Nazareth is passing by."
38 He shouted, "Jesus, Son of David, have pity on me!"
39 The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, "Son of David, have pity on me!"
40 Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,
41 "What do you want me to do for you?" He replied, "Lord, please let me see."
42 Jesus told him, "Have sight; your faith has saved you."
43 He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.
As the Catechism points out (2616), the urgent plea of the blind man, "Jesus, son of David, have pity on me" is renewed in the traditional prayer known as the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!". This prayer, prayed unceasingly throughout the day, sometimes in rhythm with breathing, is especially cherished in Eastern Christian spirituality.
commentary by Pablo T. Gadenz, Roman Catholic priest of the Diocese of Trenton (NJ) :
Kyrie eleison (Latin meaning Lord, have mercy). The pleas for mercy of the blind man and also of the lepers (Luke 17:13) find expression in the penitential act at Mass, in which the faithful pray for mercy, express repentance for their sins, and ask for the help they need to be brought to everlasting life.
comments by John Paul II (Miracles Are a Call to Faith, December 16 1987):
To confirm his messianic mission and the coming of the kingdom of God, Jesus wrought "wonders and signs" which were directed and closely linked to the call of faith. In relation to the miracle, this call has two forms. Faith precedes the miracle and indeed is a condition for its accomplishment. Faith is also an effect of the miracle, because it engenders faith in the souls of those who are its recipients or witnesses.
It is known that faith is a human response to the word of divine revelation. The miracle is organically linked with this word of God the revealer. It is a "sign" of his presence and action-a particularly striking sign. All this is a sufficient explanation of the particular link which exists between Christ's "miracles-signs" and faith, a link so clearly outlined in the Gospels.
The Gospels contain a long series of texts in which the call to faith appears as an indispensable and systematic factor of Christ's miracles.
To head the list one must mention the pages concerning the Mother of Christ: how she acted at Cana of Galilee, how she acted earlier, and especially, at the moment of the annunciation. Precisely here we find the culminating point of her adherence to the faith, which will find its confirmation in Elizabeth's words during the visitation: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (Lk 1:45). Yes, Mary believed as none other, being convinced that "nothing is impossible for God" (cf. Lk 1:37).
This call is repeated many times. When Jairus, one of the officials of the synagogue, came to ask for his daughter's restoration to life, Jesus said to him, "Do not be afraid; just have faith" (and he said "do not be afraid" because some had advised Jairus not to bother Jesus) (Mk 5:36).
When the father of the epileptic asked for his son's cure, he said, "But if you can do anything...help us." Jesus replied, "'If you can!' Everything is possible to one who has faith." Then comes the fine act of faith in Christ by this sorely tried man, "I do believe, help my unbelief!" (cf. Mk 9:22-24).
Finally we recall the well-known conversation of Jesus with Mary before the raising of Lazarus, "I am the resurrection and the life.... Do you believe this.... Yes, Lord, I believe..." (cf. Jn 11:25-27).
We know the gentle rebuke that Jesus once addressed to Peter, "Man of little faith, why did you doubt?" This occurred when Peter began by setting out courageously on the waves to go to Jesus. Then, because of the strong wind, he became afraid and began to sink (cf. Mk 14:29-31).
More than once Jesus emphasized that the miracle he worked is linked to faith. "Your faith has saved you," he said to the woman who had been suffering hemorrhages for twelve years and who came up behind him, touched the hem of his garment and was healed (cf. Mt 9:20-22; and also Lk 8:48; Mk 5:34).
Jesus spoke similar words when he healed the blind Bartimaeus who was seated by the roadside leading from Jericho. On hearing that Jesus was passing by, Bartimaeus cried out insistently, "Jesus, son of David, have pity on me" (cf. Mk 10:46-52). According to Mark, Jesus replied, "Go your way; your faith has saved you." Luke is more precise: "Have sight; your faith has saved you" (Lk 18:42).
We should note that the gospel narrative continually stresses the fact that when Jesus "sees their faith," he works the miracle. This is clearly stated in the case of the paralytic who was lowered at his feet through an opening in the roof (cf. Mk 2:5; Mt 9:2; Lk 5:20). However, the same may be said in so many other cases recounted by the evangelists. The element of faith is indispensable. But once that is verified, Jesus' heart is prompt to hear the requests of those in need who turn to him for assistance through his divine power.
Once again we observe, as we said at the beginning, that the miracle is a sign of God's power and love which save all men and women in Christ. For this very reason, however, it is at the same time a call to faith. It should lead to belief, both the one for whom the miracle is worked and the witnesses of the miracle.
The principle of faith is therefore fundamental in the relationship with Christ, both as a condition for obtaining the miracle and as the purpose for which it is performed. This is set out clearly at the end of John's Gospel, where we read, "Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name" (Jn 20:30-31).
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