|Rich Man and Lazarus by James B. Janknegt|
Revised Standard Version Catholic Edition (RSVCE)
The Rich Man and Lazarus
19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz′arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores. 22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried; 23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz′arus in his bosom. 24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz′arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’ 25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz′arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ 27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’ 30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”
Cited in the Catechism: In promulgating the Catechism of the Catholic Church, Blessed John Paul II explained that the Catechism “is a statement of the Church’s faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church’s Magisterium.” He went on to “declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion” (Fidei Depositum). Passages from this Gospel reading are cited in the Catechism, paragraphs, 336, 633, 1021, 1859 and 2831.
Lazarus and the rich man
16:19–31. This parable disposes of two errors—that which denied the survival of the soul after death and, therefore, retribution in the next life; and that which interpreted material prosperity in this life as a reward for moral rectitude, and adversity as punishment. The parable shows that, immediately after death, the soul is judged by God for all its acts—the “particular judgment”—and is rewarded or punished; and that divine revelation is by itself sufficient for men to be able to believe in the next life.
In another area, the parable teaches the innate dignity of every human person, independent of his social, financial, cultural or religious position. And respect for this dignity implies that we must help those who are experiencing any material or spiritual need: “Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbour (without any exception) as another self, bearing in mind above all his life and the means necessary for living it in a dignified way lest he follow the example of the rich man who ignored Lazarus, the poor man” (Vatican II, Gaudium et spes, 27).
Another practical consequence of respect for others is proper distribution of material resources and protection of human life, even unborn life, as Paul VI pleaded with the General Assembly of the United Nations: “Respect for life, even with regard to the great problem of the birth rate, must find here in your assembly its highest affirmation and its most reasoned defence. You must strive to multiply bread so that it suffices for the tables of mankind, and not rather favour an artificial control of birth, which would be irrational, in order to diminish the number of guests at the banquet of life” (Address to the UN, 4 October 1965).
16:21. Apparently this reference to the dogs implies not that they alleviated Lazarus’ sufferings but increased them, in contrast with the rich man’s pleasure: to the Jews dogs were unclean and therefore not generally used as domestic animals.
16:22–26. Earthly possessions, as also suffering, are ephemeral things: death marks their end, and also the end of our testing-time, our capacity to sin or to merit reward for doing good; and immediately after death we begin to enjoy our reward or to suffer punishment, as the case may be. The Magisterium of the Church has defined that the souls of all who die in the grace of God enter heaven, immediately after death or after first undergoing a purging, if that is necessary. “We believe in eternal life. We believe that the souls of all those who die in the grace of Christ—whether they must still make expiation in the fire of purgatory, or whether from the moment they leave their bodies they are received by Jesus into Paradise like the good thief—go to form that people of God which succeeds death, death which will be totally destroyed on the day of the resurrection when these souls are reunited with their bodies” (Paul VI, Creed of the People of God, 28).
The expression “Abraham’s bosom” refers to the place or state “into which the souls of the just, before the coming of Christ the Lord were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Saviour, Christ the Lord descended into hell” (St Pius V, Catechism, 1, 6, 3).
16:22. “Both the rich man and the beggar died and were carried before Abraham, and there judgment was rendered on their conduct. And the Scripture tells us that Lazarus found consolation, but that the rich man found torment. Was the rich man condemned because he had riches, because he abounded in earthly possessions, because he ‘dressed in purple and linen and feasted sumptuously every day’? No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man, because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such. Instead, he pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others […].
“The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need—openness from the rich, the affluent, the economically advantaged; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so […].
“We cannot stand idly by, enjoying our own riches and freedom, if, in any place, the Lazarus of the twentieth century stands at our doors. In the light of the parable of Christ, riches and freedom mean a special responsibility. Riches and freedom create a special obligation. And so, in the name of the solidarity that binds us all together in a common humanity, I again proclaim the dignity of every human person: the rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ, at a great price, the price of the ‘precious blood of Christ’ (1 Pet 1:19)” (John Paul II, Homily in Yankee Stadium, 2 October 1979).
16:24–31. The dialogue between the rich man and Abraham is a dramatization aimed at helping people remember the message of the parable: strictly speaking, there is no room in hell for feelings of compassion towards one’s neighbour: in hell hatred presides. “When Abraham said to the rich man ‘between us and you a great chasm has been fixed’, he showed that after death and resurrection there will be no scope for any kind of penance. The impious will not repent and enter the Kingdom, nor will the just sin and go down into hell. This is the unbridgable abyss” (Aphraates, Demonstratio, 20; De sustentatione egenorum, 12). This helps us understand what St John Chrysostom says: “I ask you and I beseech you and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let us repent, let us be converted, let us become better, so that we will not have to lament uselessly like that rich man when we die and tears can do us no good. For even if you have a father or a son or a friend or anyone else who might have influence with God, no one will be able to set you free, for your own deeds condemn you” (Hom. on 1 Cor).
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
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