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October 15: Memorial of St. Teresa of Jesus
"Teresa was only fourteen when her mother died, and she later wrote of her sorrow in these words: 'As soon as I began to understand how great a loss I had sustained by losing her, I was very much afflicted; and so I went before an image of our Blessed Lady and besought her with many tears that she would vouchsafe to be my mother.'" [EWTN]

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The treasure is in his heart, which Christ makes capable of 'giving' to others by the giving of self. The rich person is not the one who possesses but the one who 'gives,' the one who is capable of giving.

The Gospel for Sunday, October 15, 2006
Twenty-eighth Sunday in Ordinary Time
Mk: 10:17-30 or 10: 17-27

"Jesus, looking upon him, loved him," and said to him, "If you would be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." Even though we know that those words, addressed to the rich young man, were not accepted by the one being called, their content deserves to be carefully reflected upon, for they present the interior structure of a vocation.

"And Jesus, looking upon him, loved him." This is the love of the Redeemer: a love that flows from all the human and divine depths of the Redemption. This love reflects the eternal love of the Father, who "so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life."  The Son, invested with that love, accepted the mission from the Father in the Holy Spirit and became the Redeemer of the world. The Father's love was revealed in the Son as redeeming love. It is precisely this love that constitutes the true price of the Redemption of man and the world. Christ's Apostles speak of the price of the Redemption with profound emotion: "You were ransomed...not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot," writes St. Peter And St. Paul states: "You were bought with a price."

� This way is also called the way of perfection. Speaking to the young man, Christ says: "If you wish to be perfect...." Thus the idea of the "way of perfection" has its motivation in the very Gospel source. Moreover, do we not hear, in the Sermon on the Mount: "You, therefore, must be perfect, as your heavenly Father is perfect"? The calling of man to perfection was in a certain way perceived by thinkers and moralists of the ancient world and also afterwards, in the different periods of history. But the biblical call has a completely original nature: it is particularly demanding when it indicates to man perfection in the likeness of God Himself.  Precisely in this form the call corresponds to the whole of the internal logic of Revelation, according to which man was created in the image and likeness of God Himself. He must therefore seek the perfection proper to him in the line of this image and likeness. As St. Paul will write in the letter to the Ephesians: "Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God."

Thus the call to perfection belongs to the very essence of the Christian vocation. On the basis of this call we must also understand the words which Christ addressed to the young man in the Gospel. These words are in a particular way linked to the mystery of the Redemption of man in the world. For this Redemption gives back to God the work of creation which had been contaminated by sin, showing the perfection which the whole of creation, and in particular man, possesses in the thought and intention of God Himself Especially man must be given and restored to God, if he is to be fully restored to himself. From this comes the eternal call: "Return to me, for I have redeemed you." Christ's words: "If you wish to be perfect, go, sell what you have, and give to the poor,..." clearly bring us into the sphere of the evangelical counsel of poverty, which belongs to the very essence of the religious vocation and profession.

At the same time these words can be understood in a wider and, in a sense, essential way. The Teacher from Nazareth invites the person He is addressing to renounce a program of life in which the first place is seen to be occupied by the category of possessing, of "having," and to accept in its place a program centered upon the value of the human person: upon personal "being" with all the transcendence that is proper to it.

� Reading Christ's words in the light of the superiority of "being" over "having," especially if the latter is understood in a materialistic and utilitarian sense, we as it were touch the very anthropological bases of a vocation in the Gospel. In the framework of the development of contemporary civilization, this is a particularly relevant discovery. And for this reason the very vocation to "the way of perfection" as laid down by Christ becomes equally relevant. In today's civilization, especially in the context of the world of well being based on consumerism, man bitterly experiences the essential incompleteness of personal "being" which affects his humanity because of the abundant and various forms of "having"; he then becomes more inclined to accept this truth about vocation which was expressed once and for all in the Gospel. �

�Christ's call becomes perfectly clear: "Go, sell what you possess, and give to the poor, and you will have treasure in heaven; and come, follow me." Between this "go" and the subsequent "come, follow me" there is a close connection. It can be said that these latter words determine the very essence of vocation. For a vocation is a matter of following the footsteps of Christ (sequi-to follow, hence sequela Christi). The terms "go...sell...give" seem to lay down the precondition of a vocation. Nevertheless, this condition is not "external" to a vocation but is already inside it. For a person discovers the new sense of his or her humanity not only in order "to follow" Christ but to the extent that he or she actually does follow Him. When a person "sells what he possesses" and "gives it to the poor," he discovers that those possessions and the comforts he enjoyed were not the treasure to hold on to. The treasure is in his heart, which Christ makes capable of "giving" to others by the giving of self. The rich person is not the one who possesses but the one who "gives," the one who is capable of giving.

At this point the Gospel paradox becomes particularly expressive. It becomes a program of being. To be poor in the sense given to this "being" by the Teacher from Nazareth is to become a dispenser of good through one's own human condition. This also means to discover "the treasure." This treasure is indestructible. It passes together with man into the dimension of the eternal. It belongs to the divine eschatology of man. Through this treasure man has his definitive future in God. Christ says: "You will have treasure in heaven." This treasure is not so much a "reward" after death for the good works done following the example of the divine Teacher, but rather the eschatological fulfillment of what was hidden behind these good works here on earth, in the inner "treasure" of the heart. Christ Himself, in fact, when He invited His hearers in the Sermon on the Mount to store up treasure in heaven, added: "For where your treasure is, there will your heart be also." These words indicate the eschatological character of the Christian vocation. �

October 9, 2006


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10.09.06   Godspy says:
The treasure is in his heart, which Christ makes capable of 'giving' to others by the giving of self. The rich person is not the one who possesses but the one who 'gives,' the one who is capable of giving.

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