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The Power of the Cross
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, October 21, 2012
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Last week Jesus had an encounter with a rich man who seemed to be letting his many possessions hold him back from becoming a disciple. Let’s imagine that, like Jesus’s chosen twelve, we manage to let go of all of our stuff. Have we made it to the top? Not necessarily. Because we still think making it to the top is what it’s all about.

I recently heard a compelling interpretation of the Franciscan vow of poverty as living with nothing to defend. Fr. Dan Crosby, a Capuchin Franciscan, pointed out how often people who willingly have given up material possessions will point to that sacrifice as a matter of pride. In the absence of material things, spiritual and intellectual achievements can take on too much importance for us. Anytime we become defensive about who we are or what we do, we need to ask whether we’re not still placing ourselves at the center of the universe.

Before Jesus began his public ministry, he was led into the desert to confront three temptations: turning stones to bread (material wealth), throwing himself from a cliff into the arms of God’s waiting angels (power), and bowing down before the Father of Lies in order to rule the nations (prestige).

Throughout the Gospels, Jesus leads his disciples to recognize that they, too, must fight those temptations. Those who give in to an expectation of privilege because of their positions of religious leadership rarely succeed in what really matters: leading others to recognize the presence of God in their midst.

Human society has long been structured according to hierarchical patterns. In the business world, in the political world, it’s all about winning. The notion of a servant leader would be laughed at in many boardrooms around the world. Even Jesus realizes that he’s probably not going to change that reality in a fallen world. But what he tells his disciples is this: “It must not be that way with you.”

Again and again throughout the history of Christianity, institutions have fallen prey to the temptation to power. And when that happens, prophets come along to challenge the leaders to return to the message of the Gospel. More often than not, it’s a thankless task. We don’t let go of our perks and privileges willingly for the most part. Ironically, even those with no power or prestige will defend those who have it, because secretly they hope to get there someday. We like to bask in the reflected glory of belonging to an institution that’s always right, always perfect, always powerful.

This section in Mark’s Gospel is the last preparation for Jesus’ entry into Jerusalem and the fate that awaited him there. It’s his last chance to help the disciples understand the full implication of his identity as the Messiah and what it would mean for them as his followers. No matter how often he tells them that the Son of Man must suffer and die, they’re still filled with dreams of glory and the promise of an earthly kingdom with all its trappings.

Our world, our country, even our religious institutions, are not likely to change any time soon. But if we each do our own part to let go of having power over others and learn to use what power we have to do good for them, we may see small signs of hope even now in these difficult times. If we can stop defending the indefensible, we will discover the true power of Christ, the power of the cross.

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Callistus I: The most reliable information about this saint comes from his enemy St. Hippolytus, an early antipope, later a martyr for the Church. A negative principle is used: If some worse things had happened, Hippolytus would surely have mentioned them. 
<p>Callistus was a slave in the imperial Roman household. Put in charge of the bank by his master, he lost the money deposited, fled and was caught. After serving time for a while, he was released to make some attempt to recover the money. Apparently he carried his zeal too far, being arrested for brawling in a Jewish synagogue. This time he was condemned to work in the mines of Sardinia. He was released through the influence of the emperor's mistress and lived at Anzio (site of a famous World War II beachhead). </p><p>After winning his freedom, Callistus was made superintendent of the public Christian burial ground in Rome (still called the cemetery of St. Callistus), probably the first land owned by the Church. The pope ordained him a deacon and made him his friend and adviser. </p><p>He was elected pope by a majority vote of the clergy and laity of Rome, and thereafter was bitterly attacked by the losing candidate, St. Hippolytus, who let himself be set up as the first antipope in the history of the Church. The schism lasted about 18 years. </p><p>Hippolytus is venerated as a saint. He was banished during the persecution of 235 and was reconciled to the Church. He died from his sufferings in Sardinia. He attacked Callistus on two fronts—doctrine and discipline. Hippolytus seems to have exaggerated the distinction between Father and Son (almost making two gods) possibly because theological language had not yet been refined. He also accused Callistus of being too lenient, for reasons we may find surprising: 1) Callistus admitted to Holy Communion those who had already done public penance for murder, adultery, fornication; 2) he held marriages between free women and slaves to be valid—contrary to Roman law; 3) he authorized the ordination of men who had been married two or three times; 4) he held that mortal sin was not a sufficient reason to depose a bishop; 5) he held to a policy of leniency toward those who had temporarily denied their faith during persecution. </p><p>Callistus was martyred during a local disturbance in Trastevere, Rome, and is the first pope (except for Peter) to be commemorated as a martyr in the earliest martyrology of the Church.</p> American Catholic Blog It takes conversion to be able to love another, it takes deep conversion to love that person deeply. If husbands and wives understood this and put it into practice, divorces would vanish. And so would domestic fights and bickering and pouting and shouting disappear. Sympathetic listening to each other in differences of opinion would blossom. Each spouse would desire to do what the other prefers in practical matters…. Yes, Christic love is a revolution. <br />—Thomas Dubay, S.M.

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