This Sunday’s Gospel presents a series of sentences of Jesus, loosely connected to each other, but individually understandable.
The first is understood in a context of harassment and persecution already faced by Jesus.
The apostle John comments to Jesus that they saw a man casting out demons in his name.
However, since he was not part of the group of disciples, they forbade him to do so.
According to the apostles’ mentality, the name of Jesus, and especially the power it carries, should be for the exclusive use of his declared disciples.
But Jesus responds in a surprising way: “Do not forbid them, for there is no one who can do a miracle in my name and then speak evil of me. He who is not against us is for us.”
This response is difficult to measure.
“There is no one who performs a miracle in my name and then can speak ill of me.
He who is not against us, is for us.”
As slander and threats against Jesus increase, it seems that the disciples, out of caution, forbid the use of his name.
However, the man who invokes his name seeks to free a person from demonic possession.
Therefore, it is not logical to think that this person would act against Jesus.
Jesus considers that such a person will maintain consistency in his actions and will not do two things opposite to each other.
Those who recognize the divine power of Jesus’ name and use it to bring salvation will not discredit him by calling him an impostor or demoniac.
Now, does this sentence of Jesus have a wider scope?
Could it be interpreted as an authorization for his name and saving power to be invoked also outside the Catholic Church?
Is it a mistake to think that only the Catholic Church has a monopoly on the use of the name of Jesus Christ, since it is the true Church?
The current doctrine of the Church is moving in this direction.
While the Catholic Church is the true Church of Jesus Christ, we recognize that many ecclesial communities and faith assemblies invoke his name.
We hope that this invocation will bring them salvation, and that one day they may recognize that in the Catholic Church the Church of Jesus Christ fully subsists and decide to be admitted into it.
On the other hand, this same sentence is a warning to those ministers and leaders of other communities who discredit the Catholic Church, calling it false or an imposter.
The Catholic Church does not deserve such disqualifications, which frequently come from the mouths of many who present themselves as Christian leaders.
“Everyone who gives them a cup of water because he belongs to Christ will not go unrewarded.”
The meaning of Jesus’ second sentence is similar.
This time, he refers to those who do a favor to a Christian because he is a follower of Christ.
“Anyone who gives them a cup of water because they belong to Christ will not go unrewarded.”
The reward does not come for the act of charity, but for the act of faith.
Whoever does a favor to a Christian because he belongs to Christ is in some way expressing his faith in the Lord.
The favor was done not out of necessity, but because that person belongs to Christ.
That faith, manifested through a work of charity, will attain salvation and reward from Christ and God.
The third sentence is the reverse of the previous one.
“Whoever is an occasion of sin for these simple people who believe in me, it would be better for him if a millstone were tied around his neck and he were thrown into the sea.”
If in the previous sentence the one who does a favor to a Christian for being a Christian is rewarded, in this one the one who induces a believer to sin is condemned.
The sin that Jesus mentions seems to be that of apostasy.
Whoever induces a Christian to lose faith or to sow doubts in his heart, will receive from Christ the most severe condemnation.
Failure in life, that is, hell, is possible if our will remains in sin.
Finally, the fourth sentence is a triple warning.
Jesus says that if a hand, a foot or an eye is an occasion of sin, it is better to amputate them than to be cast into hell with them.
The Church has never interpreted these sentences literally, since penances involving mutilation of the body have never been imposed.
The meaning of these sentences is spiritual.
Jesus stresses the importance of taking all necessary measures to avoid sin and thus attain salvation.
Failure in life, that is, hell, is possible if our will remains in sin.
As for the second reading, we find one of the strongest invectives against the rich in the entire Bible.
The apostle James accuses the rich of two sins: withholding the wages of their workers, which cries out to heaven, and trusting in riches instead of in God.
For these sins, they will be condemned.
James uses harsh language to try to bring about their conversion.
The final teaching is that only God, and not riches, can save us from death and sin.