The grace of restlessness

A young man approached Jesus and said, “Teacher, what good must I do to gain eternal life?”  (Mt 19:16) Jesus answered the young man. “When the young man heard [Jesus’] statement, he went away sad…” (v.22) In the online notes , the US Catholic Bishops note that Matthew is not proposing a two-tier Christianity, with ordinary Christians merely keeping the commandments and unusually holy Christians pursuing perfection. Matthew has already commanded all disciples to “be perfect” (5:48).  There is a lot more to this gospel than “possessions can get in the way of following Jesus.”

After Jesus recounts the Commandments, after which: “The young man said to him, ‘All of these I have observed. What do I still lack?’” (v.20) That might be the most important sentence of the whole text:  “What do I still lack?

This isn’t the story of a sinner refusing conversion. It is the story of a religious, morally serious person who realizes that being good and being completely free for God are not necessarily the same thing. He senses that something is missing. There is an itch he can’t quite scratch. You’re here at daily Mass. I’d say that puts you in the category of a religious, morally serious person. But is there something nagging at the edge of your consciousness? Perhaps “what do I still lack” is a question for all of us.

Perhaps we are like the young man. We keep the commandments. We know that our spiritual life has not achieved “fullness.” There’s something more. Maybe like the young man we keep asking.

What I love about this gospel is that Jesus takes the young man’s restlessness seriously. The answer to that young man is to dispossess his material wealth. That’s the answer to him. That is what holds him back. But that might not be the source of your restlessness.

Instead, Christ might answer our restlessness differently. Need to surrender some resentment? Still looking for everyone’s approval and recognition? Need to be in control? Need to be more trusting with that part of your life you hold back?

Jesus identified for the rich young man the one possession he could not imagine himself without and he walked away sad. Not angry, not thinking Jesus was unreasonable.  For perhaps the first time, the young man knows exactly what stands between him and the freedom he is seeking. And he discovers that, at least for now, he is unwilling to let it go. The young man knows God’s will for him. He just decides that the price is too high. 

Sometimes sadness reveals where our deepest attachment lies. 

The young man’s question was, “What do I still lack?” Today, I think my question would be: “Lord, what is this restlessness within me trying to tell me? What am I still afraid to place in your hands?”

Be attentive to the grace of restlessness in your life.


Image credit: Heinrich Hofmann | 1888 | Christ and the Rich Young Ruler | Brigham Young University Museum of Art | PD-US

The three questions

This coming Sunday is the 21st Sunday in Ordinary Time, Lectionary Cycle A. In this gospel a large part of the Matthean narrative is devoted to the tripartite question: (a) who is Jesus, (b) what does it mean to be his disciples in the light of his identity, and (c) what choices will you make because of his call.  In previous two Sunday gospels we have seen these questions addressed in the pericope of Peter walking upon the waters (Mt 14:22-33) and the encounter with the Canaanite woman (15:21-28) – and both episodes move Jesus to comment upon the faith of the disciple. These stories serve as the immediate context for our gospel about Peter’s confession and what it will mean for him in his on-going role of discipleship.

Peter’s confession of Jesus as the Messiah forms the climax to the long section of the Gospel which began in 4:17 with Jesus’ public teaching in Galilee.  Along the way the question of Jesus’ identity has repeatedly arisen.  Matthew has been clear from the beginning about Jesus’ identity – he is the one in whom God’s salvific purposes are fulfilled.  From the beginning, Matthew has recorded the clear declarations of Jesus’ identity by God (3:17) and by the demons (8:29).  But there is no record of any explicit declaration by Jesus of his role as Messiah (though of course much of the recorded teaching points unmistakably in that direction). Mainly we have only the testimony of the people who witness his miracles and signs: frequent amazement of the crowd at his authority in word and deed (4:24–25; 7:28–29; 9:8, 26, 31, 33; 13:54; 15:31).  This amazement has led to speculation if he is the son of David (12:23; the title is also offered to him by petitioner in 9:27; 15:22), which no doubt gave rise to the authorities’ repeated demand for a sign to authenticate his supposed claims (12:28; 16:1).  The messianic identity is heightened when John the Baptist pointed forward to a ‘coming one’ (3:11–12) and has tentatively identified Jesus in this ‘Messianic’ role (11:2–6),; all the while Herod confused Jesus’ ministry with that of John (14:1–2).

People want certainty about Jesus and who he is before they commit to be his disciples. But even after all that Jesus has said and done, there is always one more sign that is requested (16:1-5) – and eventually the answer is “No.”  The time for signs is over.  It is time to decide.

In this situation it is time for the issue to be clarified, but it is significant that, in accordance with the principle set out in 13:11–17, it is to the disciples in private that the clarification is given, here and in 17:1–13. The crowds remain in a state of uncertainty, and this, as 16:20 will vividly show, is quite deliberate.


Image Credit: Pietro Perugino, The Delivery of the Keys (c 1481–1482). Sistine Chapel, Vatican City | Public Domain