Fourth Sunday of Lent
Lectionary: 33
Reading 1 Jos 5:9a, 10-12
The LORD said to Joshua,
“Today I have removed the reproach ofEgypt from you.”
While the Israelites were encamped at Gilgal on the plains ofJericho ,
they celebrated the Passover
on the evening of the fourteenth of the month.
On the day after the Passover,
they ate of the produce of the land
in the form of unleavened cakes and parched grain.
On that same day after the Passover,
on which they ate of the produce of the land, the manna ceased.
No longer was there manna for the Israelites,
who that year ate of the yield of theland of Canaan
“Today I have removed the reproach of
While the Israelites were encamped at Gilgal on the plains of
they celebrated the Passover
on the evening of the fourteenth of the month.
On the day after the Passover,
they ate of the produce of the land
in the form of unleavened cakes and parched grain.
On that same day after the Passover,
on which they ate of the produce of the land, the manna ceased.
No longer was there manna for the Israelites,
who that year ate of the yield of the
Responsorial Psalm Ps 34:2-3, 4-5, 6-7
R. (9a) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. Taste and see the goodness of the Lord.
Reading
Brothers and sisters:
Whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
And all this is from God,
who has reconciled us to himself through Christ
and given us the ministry of reconciliation,
namely, God was reconciling the world to himself in Christ,
not counting their trespasses against them
and entrusting to us the message of reconciliation.
So we are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.
Whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
And all this is from God,
who has reconciled us to himself through Christ
and given us the ministry of reconciliation,
namely, God was reconciling the world to himself in Christ,
not counting their trespasses against them
and entrusting to us the message of reconciliation.
So we are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.
Gospel Lk 15:1-3, 11-32
Tax collectors and sinners were all drawing near to listen
to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them Jesus addressed this parable:
“A man had two sons, and the younger son said to his father,
‘Father give me the share of your estate that should come to me.’
So the father divided the property between them.
After a few days, the younger son collected all his belongings
and set off to a distant country
where he squandered his inheritance on a life of dissipation.
When he had freely spent everything,
a severe famine struck that country,
and he found himself in dire need.
So he hired himself out to one of the local citizens
who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed,
but nobody gave him any.
Coming to his senses he thought,
‘How many of my father’s hired workers
have more than enough food to eat,
but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him,
“Father, I have sinned against heaven and against you.
I no longer deserve to be called your son;
treat me as you would treat one of your hired workers.”’
So he got up and went back to his father.
While he was still a long way off,
his father caught sight of him, and was filled with compassion.
He ran to his son, embraced him and kissed him.
His son said to him,
‘Father, I have sinned against heaven and against you;
I no longer deserve to be called your son.’
But his father ordered his servants,
‘Quickly bring the finest robe and put it on him;
put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it.
Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again;
he was lost, and has been found.’
Then the celebration began.
Now the older son had been out in the field
and, on his way back, as he neared the house,
he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him,
‘Your brother has returned
and your father has slaughtered the fattened calf
because he has him back safe and sound.’
He became angry,
and when he refused to enter the house,
his father came out and pleaded with him.
He said to his father in reply,
‘Look, all these years I served you
and not once did I disobey your orders;
yet you never gave me even a young goat to feast on with my friends.
But when your son returns
who swallowed up your property with prostitutes,
for him you slaughter the fattened calf.’
He said to him,
‘My son, you are here with me always;
everything I have is yours.
But now we must celebrate and rejoice,
because your brother was dead and has come to life again;
he was lost and has been found.’”
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them Jesus addressed this parable:
“A man had two sons, and the younger son said to his father,
‘Father give me the share of your estate that should come to me.’
So the father divided the property between them.
After a few days, the younger son collected all his belongings
and set off to a distant country
where he squandered his inheritance on a life of dissipation.
When he had freely spent everything,
a severe famine struck that country,
and he found himself in dire need.
So he hired himself out to one of the local citizens
who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed,
but nobody gave him any.
Coming to his senses he thought,
‘How many of my father’s hired workers
have more than enough food to eat,
but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him,
“Father, I have sinned against heaven and against you.
I no longer deserve to be called your son;
treat me as you would treat one of your hired workers.”’
So he got up and went back to his father.
While he was still a long way off,
his father caught sight of him, and was filled with compassion.
He ran to his son, embraced him and kissed him.
His son said to him,
‘Father, I have sinned against heaven and against you;
I no longer deserve to be called your son.’
But his father ordered his servants,
‘Quickly bring the finest robe and put it on him;
put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it.
Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again;
he was lost, and has been found.’
Then the celebration began.
Now the older son had been out in the field
and, on his way back, as he neared the house,
he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him,
‘Your brother has returned
and your father has slaughtered the fattened calf
because he has him back safe and sound.’
He became angry,
and when he refused to enter the house,
his father came out and pleaded with him.
He said to his father in reply,
‘Look, all these years I served you
and not once did I disobey your orders;
yet you never gave me even a young goat to feast on with my friends.
But when your son returns
who swallowed up your property with prostitutes,
for him you slaughter the fattened calf.’
He said to him,
‘My son, you are here with me always;
everything I have is yours.
But now we must celebrate and rejoice,
because your brother was dead and has come to life again;
he was lost and has been found.’”
Meditation: “I will arise and go to my father”
What's worst than being separated from your loved ones, home, and friends?
The pain of separation can only be surpassed by the joy of the homecoming and
reunion. When God commanded his people to celebrate the Passover annually, he
wanted them to never forget what he did for them when he freed them from
slavery and death in Jesus illustrates this passover from spiritual death to life and from the slavery of sin to freedom with the longest parable recorded in the gospels. What is the main point of Jesus’story about two ungrateful sons and their extravagant father? Is it the contrast between an obedient and a disobedient son? Or the reception given to a spendthrift son by the father and the reception given by the eldest son? Jesus does contrast the eldest son's cold and aloof reception for his errant brother with the father's rather lavish party and warm embrace for his repentant son. While the errant son had wasted his father's money, his father, nonetheless, maintained unbroken love for his son. The son, while he was away, learned a lot about himself. And he realized that his father had given him love which he had not returned. He had yet to learn about the depth of his father's love for him. His deep humiliation at finding himself obliged to feed on the husks of pigs and his reflection on all he had lost, led to his repentance and decision to declare himself guilty before his father. While he hoped for reconciliation with his father, he could not have imagined a full restoration of relationship. The father did not need to speak words of forgiveness to his son; his actions spoke more loudly and clearly! The beautiful robe, the ring, and the festive banquet symbolize the new life – pure, worthy, and joyful – of anyone who returns to God.
The prodigal could not return to the garden of innocence, but he was welcomed and reinstated as a son. The errant son's dramatic change from grief and guilt to forgiveness and restoration express in picture-language the resurrection from the dead, a rebirth to new life from spiritual death. The parable also contrasts mercy and its opposite – unforgiveness. The father who had been wronged, was forgiving. But the eldest son, who had not been wronged, was unforgiving. His unforgiveness turns into contempt and pride. And his resentment leads to his isolation and estrangement from the community of forgiven sinners. In this parable Jesus gives a vivid picture of God and what God is like. God is truly kinder than us. He does not lose hope or give up when we stray. He rejoices in finding the lost and in welcoming them home. Do you know the joy of repentance and the restoration of relationship as a son or daughther of your heavenly Father?
"Lord Jesus, may I never doubt your love nor take for granted the mercy you have shown to me. Fill me with your transforming love that I may be merciful as you are merciful."
SCRIPTURE STUDY
March 10, 2013 Fourth Sunday of Lent
The liturgical season of Lent began on Ash Wednesday and
runs until Holy Thursday night. Lent has a two fold character. It serves as a
time for the immediate preparation of the catechumens and candidates who will
be fully initiated into the church at the Easter Vigil when they celebrate the
sacraments of initiation (Baptism, Confirmation, and Holy Eucharist). It also
serves as a time for the rest of us to prepare ourselves, by penance,
alms-giving and prayer to celebrate the Paschal Mystery and the renewal of our
own baptismal promises at Easter. This double character actually speaks of two
ways to describe the same journey. All of us, whether new catechumen or long
time believer, are constantly being called to more complete conversion. God
always calls us to approach Him more closely. During this time, the church
invites us to spend time with Jesus, John the Baptist and the ancient prophets
of Israel in the wilderness, listening to this call from God and reflecting on
the mystery of redemption through the cross and resurrection of Jesus and on
what it means for each of us today.
This Sunday we celebrate the Fourth Sunday of Lent. The readings of this Sunday call us to a new appreciation of the depth of the love and concern that God has for each one of us.
FirstReading : Joshua 5: 9a,10-12 (cycle C)
9 Then the LORD said to Joshua, "Today I have removed the reproach ofEgypt
from you." Therefore the place is called Gilgal to the present day.
10 While the Israelites were encamped at Gilgal on the plains ofJericho , they celebrated
the Passover on the evening of the fourteenth of the month. 11 On the day after
the Passover they ate of the produce of the land in the form of unleavened
cakes and parched grain. On that same day 12 after the Passover on which they
ate of the produce of the land, the manna ceased. No longer was there manna for
the Israelites, who that year ate of the yield of the land of Canaan
NOTES on FirstReading
* 5:9 By popular etymology, the place is called Gilgal because of the similarity of sound with the Hebrew word gallothi, "I have removed." In fact, Gilgal probably really means "(the place of) the circle of standing stones." See Joshua 4:4-8.
* 5:10 The Passover was held in the first month of the year, later called Nisan. The crossing of theJordan
occurred, therefore, about the same time of the year as did the equally
miraculous crossing of the Red Sea . See Exodus
12-14.
* The details of the Passover celebration are not specified. Some have suggested that the lamb is not mentioned because this text is actually describing the older festival of Unleavened Bread (See Ex 23:15 , 34:18 which only later was combined with the sacrifice of the lamb of the Passover.
* 5:11 In later tradition the originally separate festivals of Passover, on the 14th of the month, and Unleavened Bread, on the 15th were combined. This is probably why the Massoretic Text adds the words, "on the day after Passover," here and in verse 12 while the Septuagint (ancient Greek Translation of Old Testament) does not. The miraculous supply of manna stops as the produce of the land becomes available. This marks an end to the time of wandering and the time of the Exodus.
* 5:12 That year was forty years after leavingEgypt .
SecondReading :
2 Corinthians 5: 17-21 (cycle C)
17 So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come. 18 And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation, 19 namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. 20 So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.
NOTES on SecondReading
* 5:17 Paul borrows language from apocalyptic Judaism. He actually means that by the lived acceptance of the new standard of humanity represented by Christ a radical change takes place in the individual and in the believing community to which that individual belongs. This radical change is actually brought about by the presence of Jesus in the midst of the community.
* 5:18-20 Paul attempts to explain the process by which God's love touches the believer's life. Paul uses a more or less traditional formula: God, the initiator, through Christ, His agent, forgives sins through the means of reconciliation. Only by being restored to this authenticity available in Christ is humanity at peace with God. The means through which this action of God becomes real in the community is through the Body of Christ on earth, the Church and her ministers (ambassadors) whose function it is to continue Christ's mission on earth.
* 5:21 The action is accomplished through an exchange of attributes. By identifying with us in our sin, Christ causes us to be identified with Him in His righteousness.
Gospel Reading: Luke 15: 1-3, 11-32 (cycle C)
1 The tax collectors and sinners were all drawing near to listen to him, 2 but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." 3 So to them he addressed this parable.
11 Then he said, "A man had two sons, 12 and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So the father divided the property between them. 13 After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. 14 When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. 15 So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. 16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. 17 Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. 18 I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. 19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' 20 So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. 21 His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' 22 But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. 23 Take the fattened calf and slaughter it. Then let us celebrate with a feast, 24 because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. 25 Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. 26 He called one of the servants and asked what this might mean. 27 The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' 28 He became angry, and when he refused to enter the house, his father came out and pleaded with him. 29 He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. 30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' 31 He said to him, 'My son, you are here with me always; everything I have is yours. 32 But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.' "
NOTES on Gospel:
* 15:1-3 The reference to Jesus' indiscriminate table fellowship leads us to the basic issue between Jesus and the Pharisees which always remains the same: Where are the boundaries of God's love? Who are those on the inside and who are those on the outside? The Pharisees were constantly trying to pull those boundaries in to be exclusive while Jesus was always trying to push them out to be as inclusive as possible.
* 15:11 Jesus takes advantage of the long tradition of "two brother" stories in which the younger brother triumphs over the older as in Esau and Jacob, Isaac and Ishmael, Joseph and his brothers. Here, however there is a double twist. The prodigal son is a parody of the successful younger brother and the older brother is not vanquished but invited to the banquet.
* 5:12 Under the Jewish system of the time the younger brother would get a one third share of the estate while the first born would get two-thirds. The legal system permitted the estate to be partly disposed of in this way under certain circumstances.
* 15:15 The care of swine indicates the taking on of Gentile ways, and a repudiation of his heritage as a Jew and his God.
* 15:17 The interior stirrings of repentance are given voice in this verse.
* 15:20 The father ran out to his son which is highly unusual and uncharacteristic behavior for a Father in a patriarchal society of the time. It indicates the depth and strength of his love and great joy at his son's return.
* 15:22-23 The father's forgiveness of the son who had become a Gentile is acted out and represented in symbols in these verses. The robe is a ceremonial robe, the ring a signet ring, and the shoes indicate the status of a free person. Meat which was rarely eaten indicates a celebration of special significance. The actions here present a ceremony of investiture in which the younger son is re-installed into the status of being a son.
* 15:25-32 These verses are very much a part of the two son story even though they often are ignored. They address the issue of self-righteousness and unforgivingness. The elder brother refuses to go in and the father goes out and tries to bring him in for he loves this son too. Without denying the elder son's righteousness the father tries to make him understand that his brother's return is a cause for great joy and celebration. The elder brother refers to the younger as "this son of yours" and refuses to think of him as his brother. The end of the story is left open. In a sense Jesus is asking us to consider whether we, when we are the righteous ones, will enter into fellowship with God and with the repentant sinners that He loves or will we self-righteously remain outside alone in the cold and dark.
This Sunday we celebrate the Fourth Sunday of Lent. The readings of this Sunday call us to a new appreciation of the depth of the love and concern that God has for each one of us.
First
9 Then the LORD said to Joshua, "Today I have removed the reproach of
10 While the Israelites were encamped at Gilgal on the plains of
NOTES on First
* 5:9 By popular etymology, the place is called Gilgal because of the similarity of sound with the Hebrew word gallothi, "I have removed." In fact, Gilgal probably really means "(the place of) the circle of standing stones." See Joshua 4:4-8.
* 5:10 The Passover was held in the first month of the year, later called Nisan. The crossing of the
* The details of the Passover celebration are not specified. Some have suggested that the lamb is not mentioned because this text is actually describing the older festival of Unleavened Bread (See Ex 23:15 , 34:18 which only later was combined with the sacrifice of the lamb of the Passover.
* 5:11 In later tradition the originally separate festivals of Passover, on the 14th of the month, and Unleavened Bread, on the 15th were combined. This is probably why the Massoretic Text adds the words, "on the day after Passover," here and in verse 12 while the Septuagint (ancient Greek Translation of Old Testament) does not. The miraculous supply of manna stops as the produce of the land becomes available. This marks an end to the time of wandering and the time of the Exodus.
* 5:12 That year was forty years after leaving
Second
17 So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come. 18 And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation, 19 namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. 20 So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.
NOTES on Second
* 5:17 Paul borrows language from apocalyptic Judaism. He actually means that by the lived acceptance of the new standard of humanity represented by Christ a radical change takes place in the individual and in the believing community to which that individual belongs. This radical change is actually brought about by the presence of Jesus in the midst of the community.
* 5:18-20 Paul attempts to explain the process by which God's love touches the believer's life. Paul uses a more or less traditional formula: God, the initiator, through Christ, His agent, forgives sins through the means of reconciliation. Only by being restored to this authenticity available in Christ is humanity at peace with God. The means through which this action of God becomes real in the community is through the Body of Christ on earth, the Church and her ministers (ambassadors) whose function it is to continue Christ's mission on earth.
* 5:21 The action is accomplished through an exchange of attributes. By identifying with us in our sin, Christ causes us to be identified with Him in His righteousness.
Gospel Reading: Luke 15: 1-3, 11-32 (cycle C)
1 The tax collectors and sinners were all drawing near to listen to him, 2 but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." 3 So to them he addressed this parable.
11 Then he said, "A man had two sons, 12 and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So the father divided the property between them. 13 After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. 14 When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. 15 So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. 16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. 17 Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. 18 I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. 19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' 20 So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. 21 His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' 22 But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. 23 Take the fattened calf and slaughter it. Then let us celebrate with a feast, 24 because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. 25 Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. 26 He called one of the servants and asked what this might mean. 27 The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' 28 He became angry, and when he refused to enter the house, his father came out and pleaded with him. 29 He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. 30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' 31 He said to him, 'My son, you are here with me always; everything I have is yours. 32 But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.' "
NOTES on Gospel:
* 15:1-3 The reference to Jesus' indiscriminate table fellowship leads us to the basic issue between Jesus and the Pharisees which always remains the same: Where are the boundaries of God's love? Who are those on the inside and who are those on the outside? The Pharisees were constantly trying to pull those boundaries in to be exclusive while Jesus was always trying to push them out to be as inclusive as possible.
* 15:11 Jesus takes advantage of the long tradition of "two brother" stories in which the younger brother triumphs over the older as in Esau and Jacob, Isaac and Ishmael, Joseph and his brothers. Here, however there is a double twist. The prodigal son is a parody of the successful younger brother and the older brother is not vanquished but invited to the banquet.
* 5:12 Under the Jewish system of the time the younger brother would get a one third share of the estate while the first born would get two-thirds. The legal system permitted the estate to be partly disposed of in this way under certain circumstances.
* 15:15 The care of swine indicates the taking on of Gentile ways, and a repudiation of his heritage as a Jew and his God.
* 15:17 The interior stirrings of repentance are given voice in this verse.
* 15:20 The father ran out to his son which is highly unusual and uncharacteristic behavior for a Father in a patriarchal society of the time. It indicates the depth and strength of his love and great joy at his son's return.
* 15:22-23 The father's forgiveness of the son who had become a Gentile is acted out and represented in symbols in these verses. The robe is a ceremonial robe, the ring a signet ring, and the shoes indicate the status of a free person. Meat which was rarely eaten indicates a celebration of special significance. The actions here present a ceremony of investiture in which the younger son is re-installed into the status of being a son.
* 15:25-32 These verses are very much a part of the two son story even though they often are ignored. They address the issue of self-righteousness and unforgivingness. The elder brother refuses to go in and the father goes out and tries to bring him in for he loves this son too. Without denying the elder son's righteousness the father tries to make him understand that his brother's return is a cause for great joy and celebration. The elder brother refers to the younger as "this son of yours" and refuses to think of him as his brother. The end of the story is left open. In a sense Jesus is asking us to consider whether we, when we are the righteous ones, will enter into fellowship with God and with the repentant sinners that He loves or will we self-righteously remain outside alone in the cold and dark.
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The
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Fourth Sunday of Lent
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Luke
15:1-3, 11-32
The tax collectors
and sinners were all drawing near to listen to him, but the Pharisees and
scribes began to complain, saying, "This man welcomes sinners and eats
with them." So to them he addressed this parable. Then he said, "A
man had two sons, and the younger son said to his father, ´Father, give me
the share of your estate that should come to me.´ So the father divided the
property between them. After a few days, the younger son collected all his
belongings and set off to a distant country where he squandered his
inheritance on a life of dissipation. When he had freely spent everything, a
severe famine struck that country, and he found himself in dire need. So he
hired himself out to one of the local citizens who sent him to his farm to
tend the swine. And he longed to eat his fill of the pods on which the swine
fed, but nobody gave him any. Coming to his senses he thought, ´How many of
my father´s hired workers have more than enough food to eat, but here am I,
dying from hunger. I shall get up and go to my father and I shall say to him,
"Father, I have sinned against heaven and against you. I no longer
deserve to be called your son; treat me as you would treat one of your hired
workers."´ So he got up and went back to his father. While he was still
a long way off, his father caught sight of him, and was filled with
compassion. He ran to his son, embraced him and kissed him. His son said to
him, ´Father, I have sinned against heaven and against you; I no longer
deserve to be called your son.´ But his father ordered his servants, ´Quickly
bring the finest robe and put it on him; put a ring on his finger and sandals
on his feet. Take the fattened calf and slaughter it. Then let us celebrate
with a feast, because this son of mine was dead, and has come to life again; he
was lost, and has been found.´ Then the celebration began. Now the older son
had been out in the field and, on his way back, as he neared the house, he
heard the sound of music and dancing. He called one of the servants and asked
what this might mean. The servant said to him, ´Your brother has returned and
your father has slaughtered the fattened calf because he has him back safe
and sound.´ He became angry, and when he refused to enter the house, his
father came out and pleaded with him. He said to his father in reply, ´Look,
all these years I served you and not once did I disobey your orders; yet you
never gave me even a young goat to feast on with my friends. But when your
son returns who swallowed up your property with prostitutes, for him you
slaughter the fattened calf.´ He said to him, ´My son, you are here with me
always; everything I have is yours. But now we must celebrate and rejoice,
because your brother was dead and has come to life again; he was lost and has
been found.´"Introductory Prayer: Jesus, I renew my lively hope, firm faith and passionate love for you in this meditation. I want to thank you for this opportunity to encounter you and spend some time with you. Petition: O Lord, open my heart to your loving forgiveness. 1. Mercy in Abundance: The “lenient” mercy of the father in this parable is scandalous. The son has cast his inheritance to the four winds without the least hint of remorse or concern for the consequences. Yet, he forgives his son without even the slightest taint of reproach. The father’s visible outpouring of forgiveness hinges on a constant and patient benevolence. He shows his son forgiveness in word and thought. When seen solely through human eyes, this attitude is incomprehensible. However, this is God the Father’s response to the repentant sinner. This is how God treats us in confession. How marvelous it is for us that we are on the receiving end. 2. An Object of God’s Mercy: The father stayed glued to the window for countless days, unwaveringly expecting the return of his lost son. The son must have thought that he was “in for it” as he slowly made his way up that all-too-familiar footpath. Ordinarily, a father would have prepared a lengthy, scolding speech. In this parable, however, the father was quick to forgive because his love is boundless. In this parable, Jesus reveals to us the mercy that fills the paternal heart of the Heavenly Father. 3. A Lenten Treat: As we seek God’s forgiveness this Lent, we don’t have to travel far or long to discover it. The love of God is tangibly available to us in confession. Confession can be as joyful a reception as the tender embrace of the father in today’s Gospel. To make this encounter profound, the Church recommends that we prepare for the sacrament by examining our conscience, arousing in our hearts a true sorrow for the offenses committed, making a proposal to avoid sin in the future, confessing all of our sins, and fulfilling the penance that the priest gives us. In this way, the conversion the Father desires will be deeper. The Lord waits eagerly for our return. Will I meet him at the door of confession? Conversation with Christ: Heavenly Father, too often I have failed to seek your love and mercy. Keep me close to you, in thick and thin, until we embrace and celebrate our union in heaven. Then my homecoming will be a hundred times more joyful than this prodigal son’s return. Thank you, Jesus, for your tender and merciful heart. Resolution: I will prepare myself for the reception of the sacrament of reconciliation by doing a thorough examination of my conscience. |
SUNDAY, MARCH 10
FOURTH SUNDAY OF LENT (CYCLE C)
LUKE 15:1-3,11-32
(Joshua 5:9a, 10-12; Psalm 34; 2 Corinthians 5:17-21)
KEY VERSE: "But now we must celebrate and rejoice, because your brother was dead and has come to life again" (v 32).
REFLECTING: Have I discovered the amazing grace available in confession?
PRAYING: Loving Father, thank you for welcoming me to your table of love and mercy.
Taste
and see the goodness of the Lord
We know you are unchangeable in your love, Lord, and are always there for us. Often, although we do not waste everything, lukewarm indifference makes it harder to break out of the negative patterns and turn back to you.
Lord, help us to comprehend your integrity and faithfulness and put our trust in you, knowing with the psalmist that all you do is done faithfully and your love fills the earth. You are a God of tenderness and compassion - what wonderful words - and you love each one of us and want each one of us to be near you.
March 9
(1842-1857)
So many holy persons seem to die
young. Among them was Dominic Savio, the patron of choirboys.
Born into a peasant family at As a youth, Dominic spent hours rapt in prayer. His raptures he called "my distractions." Even in play, he said that at times "It seems heaven is opening just above me. I am afraid I may say or do something that will make the other boys laugh." Dominic would say, "I can't do big things. But I want all I do, even the smallest thing, to be for the greater glory of God."
Dominic's health, always frail, led to lung problems and he was sent home to recuperate. As was the custom of the day, he was bled in the thought that this would help, but it only worsened his condition. He died on March 9, 1857, after receiving the Last Sacraments. St. John Bosco himself wrote the account of his life.
Some thought that Dominic was too young to be considered a saint. St. Pius X declared that just the opposite was true, and went ahead with his cause. Dominic was canonized in 1954.
Comment:
Like many a youngster, Dominic was painfully aware that he was different from his peers. He tried to keep his piety from his friends lest he have to endure their laughter. Even after his death, his youth marked him as a misfit among the saints and some argued that he was too young to be canonized. Pius X wisely disagreed. For no one is too young—or too old or too anything else—to achieve the holiness to which we are all called.
Like many a youngster, Dominic was painfully aware that he was different from his peers. He tried to keep his piety from his friends lest he have to endure their laughter. Even after his death, his youth marked him as a misfit among the saints and some argued that he was too young to be canonized. Pius X wisely disagreed. For no one is too young—or too old or too anything else—to achieve the holiness to which we are all called.
Patron Saint of:
Choirboys
Juvenile delinquents
Choirboys
Juvenile delinquents
Lectio: 4th Sunday of Lent (C)
Lectio:
Sunday, March 10, 2013 - 10
The Parable of the Prodigal SonLuke 15,1-3.11-32
1. LECTIO
a) Opening prayer:
Come, Spirit Creator, reveal to us the great mystery of God the Father and of the Son united in one love. Grant that we may see the great day of God, resplendent with light: the dawn of a new world born in the blood of Christ. The prodigal son comes home, the blind sees the bright light; the pardoned good thief dissolves the ancient fear. Dying on the cross, Christ destroys death; death brings forth life, love conquers fear and sin seeks pardon. Amen.
b) Gospel reading
1
Now the tax collectors and sinners were all drawing near to hear Jesus. 2 And
the Pharisees and the scribes murmured, saying, "This man receives sinners
and eats with them."
3 So he told them this parable:
11 "There was a man who had two sons; 12 and the younger of them said to his father, 'Father, give me the share of property that falls to me.' And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything. 17 But when he came to himself he said, 'How many of my father's hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants."' 20 And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. 21 And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his servants, 'Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.' And they began to make merry.
25 "Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, 'Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' 31 And he said to him, 'Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
3 So he told them this parable:
11 "There was a man who had two sons; 12 and the younger of them said to his father, 'Father, give me the share of property that falls to me.' And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything. 17 But when he came to himself he said, 'How many of my father's hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants."' 20 And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. 21 And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his servants, 'Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.' And they began to make merry.
25 "Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, 'Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' 31 And he said to him, 'Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
c)
Prayerful silent time:
that
the Word of God may enter into our hearts and enlighten our life.
2.
MEDITATIO
a)
A key to the reading:
Dante
says that Luke is the ‹‹scriba mansuetudinis Christi››. Indeed, he is
the Evangelist who loves to emphasise the mercy of the Master towards sinners
and presents us with scenes of forgiveness (Lk 7: 36-50; 23: 39-43). In Luke’s
Gospel the mercy of God is manifested in Jesus Christ. We can say that Jesus is
the incarnation of the merciful presence of God among us. “Be compassionate as
your Father is compassionate” (Lk 6: 36). Luke focuses on an image of God
already revealed in the Old Testament (Es 34: 6), but which, unfortunately,
seems to have been ignored by the Scribes and Pharisees who rather stressed the
image of a God “who visits the sins of the fathers on the children” (Es 34: 7).
Indeed, the Pharisees and the Scribes boasted on being just in the eyes of God
because they did not break the law. Jesus criticises this attitude in his
teaching and by his actions. He, the “just One” of God (1Pt 3: 18), “receives
sinners and eats with them” (Lk 15: 2). Think of the parable of the publican
who goes home from the temple justified in contrast with the Pharisee who
praised himself before God while passing judgment on his neighbours (Lk 18:
9-14). Jesus points out to us that God’s way of thinking and acting is quite
different from ours. God is different, and his transcendence is revealed in the
mercy that forgives sins. “My heart recoils from it, my whole being trembles at
the thought. I will not give rein to my fierce anger… for I am God, not man; I
am the Holy One in your midst and have no wish to destroy” (Hos 11: 8-9).
This
parable of the “prodigal son” brings out this merciful aspect of God the
Father. That is why some people refer to this story as “the parable of the
father who is prodigal with mercy and forgiveness”. The Gospel passage is part
of a series of three parables on mercy and has a preamble that leads us to
contemplate “all the publicans and sinners” who approach Jesus to listen to him
(Lk 15: 1). These are reflected in the attitude of the younger son who comes to
himself and begins to think on his state and on what he lost when he left his
father’s house (Lk 15: 17-20). It is interesting to note the use of the verb
“to listen”, which recalls the scene with Mary, Martha’s sister, “who sat down
at the Lord’s feet and listened to him speaking” (Lk 10: 39); or the
great crowd of people “who had come to hear him and to be cured of their
diseases” (Lk 6: 18). Jesus acknowledges his relatives, not by their blood
relationship, but from their listening attitude: “My mother and my brothers are
those who hear the word o God and put it into practice” (Lk 8: 21). Luke
seems to place importance on this attitude of listening. Mary, the mother of
Jesus, is praised for having a contemplative listening attitude, she who “stored
up all these things in her heart” (Lk 2: 19, 51). Elisabeth proclaims her
blessed because “she has believed that the promise made by the Lord would be
fulfilled” (Lk 1: 45), revealed at the time of the annunciation (Lk 1: 26-38).
The
mercy of the compassionate father (Lk 15: 20), is in contrast with the severe
attitude of the older son, who will not accept his brother as such and who, in
the dialogue with the father, refers to him as: “this son of yours comes back
after swallowing up your property – he and his women…” (Lk 15: 30). In this we
can see the attitude of the Scribes and Pharisees who “murmured: ‹‹This man
receives sinners and eats with them››.” They do not associate with “sinners”
whom they consider unclean, but rather distance themselves from them. Jesus’
attitude is different and, in their sight, it is scandalous. He likes to
associate with sinners and sometimes invites himself into their houses to eat
with them (Lk 19: 1-10). The murmuring of the Scribes and Pharisees prevents
them from listening to the Word.
The
contrast between the two brothers is quite evocative. The younger brother
recognises his misery and fault and returns home saying: “Father, I have sinned
against heaven and against you. I no longer deserve to be called your son” (Lk
15: 18-19, 21). The older brother takes an attitude of arrogance not only
towards his brother but also towards his father! His scolding is in great
contrast with the tenderness of the father who comes out of the house and goes
to meet him to “entreat” him to go into the house (Lk 15: 20, 28). This is an
image of God the Father who invites us to conversion, to return to him: “Come
back, disloyal Israel
– it is Yahweh who speaks – I shall frown on you no more, since I am merciful –
it is Yahweh who speaks. I shall not keep my resentment for ever. Only
acknowledge your guilt: how you have apostatised from Yahweh your God, how you
have flirted with strangers and have not listened to my voice – it is Yahweh
who speaks. Come back disloyal children –it is Yahweh who speaks – for I alone
am your Master” (Jer 3: 12-14).
b)
A few questions:
to
direct our meditation and practice.
i)
Luke focuses on an image of God already revealed in the Old Testament (Es 34:
6), but which, unfortunately, seems to have been ignored by the Scribes and
Pharisees who stressed rather the image of a God “who visits the sins of the
fathers on the children” (Es 34: 7). What image of God do I have?
ii)
The Pharisees and Scribes boast that they are just in the sight of God because
they do not break the law. Jesus criticises their attitude in his teaching and
by his actions. He the “Just One” of God (1Pt 3: 18) “receives sinners and eats
with them” (Lk 15: 2). Do I consider myself more just than others, perhaps
because I try to observe the commandments of God? What are the motives that
drive me to live a “just” life? Is it the love of God or personal satisfaction?
iii)
“All the publicans and sinners” approached Jesus to listen to him (Lk 15: 1).
Luke seems to place importance on this attitude of listening, reflection,
entering into oneself, meditating and storing up the Word in our hearts. What
place do I give to the contemplative listening of the Word of God in my daily
life?
iv)
The Scribes and Pharisees do not associate with “sinners” whom they consider
unclean, but rather distance themselves from them. Jesus’ attitude is different
and, in their sight, it is scandalous. He loves to be with sinners and
sometimes invites himself to their houses to eat with them (Lk 19: 1-10). Do I
judge others or do I try to pass on feelings of mercy and forgiveness, thus
reflecting the tenderness of God the Father-Mother?
v)
‹‹“Bring the calf we have been fattening, and kill it; we are going to have a
feast, a celebration, because this son of mine was dead and has come back to
life; he was lost and is found.” And they began to celebrate.›› (Lk 15: 23). In
the image of the father who celebrates the return to life of his son, we
recognise God the Father who has loved us so much “that he gave his only Son,
so that everyone who believes in him may not be lost but may have eternal life”
(Jn 3: 16). In the killed “fattened calf”, we can see the Christ, the lamb of
God who offers himself as a victim of expiation for the redemption of sin. I
take part in the Eucharistic banquet full of grateful feelings for this
infinite love of God who gives himself to us in his crucified and risen beloved
Son.
3.
ORATIO
a)
Psalm 32 (31):
Blessed
is he whose transgression is forgiven,
whose sin is covered.
Blessed is the man to whom the Lord imputes no iniquity,
and in whose spirit there is no deceit.
whose sin is covered.
Blessed is the man to whom the Lord imputes no iniquity,
and in whose spirit there is no deceit.
When
I declared not my sin,
my body wasted away through my groaning all day long.
For day and night thy hand was heavy upon me;
my strength was dried up as by the heat of summer.
my body wasted away through my groaning all day long.
For day and night thy hand was heavy upon me;
my strength was dried up as by the heat of summer.
I
acknowledged my sin to thee,
and I did not hide my iniquity; I said,
"I will confess my transgressions to the Lord";
then thou didst forgive the guilt of my sin.
and I did not hide my iniquity; I said,
"I will confess my transgressions to the Lord";
then thou didst forgive the guilt of my sin.
Thou
art a hiding place for me,
thou preservest me from trouble;
thou dost encompass me with deliverance.
thou preservest me from trouble;
thou dost encompass me with deliverance.
Be
glad in the Lord, and rejoice,
O righteous, and shout for joy,
all you upright in heart!
O righteous, and shout for joy,
all you upright in heart!
b)
Closing prayer:
O
God, who rewards the just and will not deny pardon to repentant sinners, listen
to our plea: may the humble confession of our faults obtain for us your mercy.
4.
CONTEMPLATIO
Contemplation
is knowing how to adhere with one’s mind and heart to the Lord who by his Word
transforms us into new beings who always do his will. “Knowing these things,
you will be blessed if you do them.” (Jn 13: 17)
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