Twenty-fourth Sunday in Ordinary Time
Lectionary: 132
Lectionary: 132
The LORD said to
Moses,
“Go down at once to your people,
whom you brought out of the land of Egypt,
for they have become depraved.
They have soon turned aside from the way I pointed out to them,
making for themselves a molten calf and worshiping it,
sacrificing to it and crying out,
‘This is your God, O Israel,
who brought you out of the land of Egypt!’
“I see how stiff-necked this people is, ” continued the LORD to Moses.
Let me alone, then,
that my wrath may blaze up against them to consume them.
Then I will make of you a great nation.”
But Moses implored the LORD, his God, saying,
“Why, O LORD, should your wrath blaze up against your own people,
whom you brought out of the land of Egypt
with such great power and with so strong a hand?
Remember your servants Abraham, Isaac, and Israel,
and how you swore to them by your own self, saying,
‘I will make your descendants as numerous as the stars in the sky;
and all this land that I promised,
I will give your descendants as their perpetual heritage.’”
So the LORD relented in the punishment
he had threatened to inflict on his people.
“Go down at once to your people,
whom you brought out of the land of Egypt,
for they have become depraved.
They have soon turned aside from the way I pointed out to them,
making for themselves a molten calf and worshiping it,
sacrificing to it and crying out,
‘This is your God, O Israel,
who brought you out of the land of Egypt!’
“I see how stiff-necked this people is, ” continued the LORD to Moses.
Let me alone, then,
that my wrath may blaze up against them to consume them.
Then I will make of you a great nation.”
But Moses implored the LORD, his God, saying,
“Why, O LORD, should your wrath blaze up against your own people,
whom you brought out of the land of Egypt
with such great power and with so strong a hand?
Remember your servants Abraham, Isaac, and Israel,
and how you swore to them by your own self, saying,
‘I will make your descendants as numerous as the stars in the sky;
and all this land that I promised,
I will give your descendants as their perpetual heritage.’”
So the LORD relented in the punishment
he had threatened to inflict on his people.
Responsorial PsalmPS 51:3-4, 12-13, 17, 19
R. (Lk 15:18) I will rise and go to my father.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. I will rise and go to my father.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. I will rise and go to my father.
O Lord, open my lips,
and my mouth shall proclaim your praise.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. I will rise and go to my father.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. I will rise and go to my father.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. I will rise and go to my father.
O Lord, open my lips,
and my mouth shall proclaim your praise.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. I will rise and go to my father.
Reading 21 TM 1:12-17
Beloved:
I am grateful to him who has strengthened me, Christ Jesus our Lord,
because he considered me trustworthy
in appointing me to the ministry.
I was once a blasphemer and a persecutor and arrogant,
but I have been mercifully treated
because I acted out of ignorance in my unbelief.
Indeed, the grace of our Lord has been abundant,
along with the faith and love that are in Christ Jesus.
This saying is trustworthy and deserves full acceptance:
Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God,
honor and glory forever and ever. Amen.
I am grateful to him who has strengthened me, Christ Jesus our Lord,
because he considered me trustworthy
in appointing me to the ministry.
I was once a blasphemer and a persecutor and arrogant,
but I have been mercifully treated
because I acted out of ignorance in my unbelief.
Indeed, the grace of our Lord has been abundant,
along with the faith and love that are in Christ Jesus.
This saying is trustworthy and deserves full acceptance:
Christ Jesus came into the world to save sinners.
Of these I am the foremost.
But for that reason I was mercifully treated,
so that in me, as the foremost,
Christ Jesus might display all his patience as an example
for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God,
honor and glory forever and ever. Amen.
GospelLK 15:1-32
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 he addressed this parable.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
and says to them,
‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you,
there will be rejoicing among the angels of God
over one sinner who repents.”
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.’”
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them he addressed this parable.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
and says to them,
‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you,
there will be rejoicing among the angels of God
over one sinner who repents.”
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.’”
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 he addressed this parable.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them he addressed this parable.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
and says to them,
‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you,
there will be rejoicing among the angels of God
over one sinner who repents.”
Scripture Study
September 15, 2013
Twenty-Fourth Sunday of Ordinary Time
All three of this weekend's readings are about God's forgiveness. The first reading portrays Moses in the role of an intercessor for his people after the "golden calf" incident. The second reading reminds us that past unbelief, ignorance, or even serious sin is not an insurmountable barrier to service of God. In the Gospel Jesus paints several word pictures of the greatness, all-inclusiveness and persistence of God's love and forgiveness. In all the readings there is a rejoicing over the lost being found. This finding is always an activity of God's. To what extent is the Eucharist a celebration of God's activity in my life? Is my recognition of God's action any better than that of the Pharisees whose preoccupation with the law blinded them to God's activity?
First Reading: Exodus 32: 7-11, 13-14
7 With that, the LORD said to Moses, "Go down at once to your people, whom you brought out of the land of Egypt, for they have become depraved. 8 They have soon turned aside from the way I pointed out to them, making for themselves a molten calf and worshiping it, sacrificing to it and crying out, 'This is your God, O Israel, who brought you out of the land of Egypt!' 9 I see how stiff-necked this people is," continued the LORD to Moses. 10 "Let me alone, then, that my wrath may blaze up against them to consume them. Then I will make of you a great nation."
11 But Moses implored the LORD, his God, saying, "Why, O LORD, should your wrath blaze up against your own people, whom you brought out of the land of Egypt with such great power and with so strong a hand? 12 Why should the Egyptians say, 'With evil intent he brought them out, that he might kill them in the mountains and exterminate them from the face of the earth'? Let your blazing wrath die down; relent in punishing your people. 13 Remember your servants Abraham, Isaac and Israel, and how you swore to them by your own self, saying, 'I will make your descendants as numerous as the stars in the sky; and all this land that I promised, I will give your descendants as their perpetual heritage.'" 14 So the LORD relented in the punishment he had threatened to inflict on his people.
NOTES on First Reading:
* 32: 7-10 Yahweh informs Moses that the people have violated the fundamental commandment not to worship other gods (20:2-6). God tells Moses that He will destroy the people who have been unfaithful and start anew with a people from Moses' own family. In verse 7, God refers to Moses as the one who brought the people out of Egypt.
* 32:11-14 Following the example of Abraham (Gen 18:20-32) Moses becomes a determined intercessor for his people and pleads with God to remain faithful to His great promise. Moses does not accept the statement that he brought the people out of Egypt but reminds God that it was Divine grace that accomplished the task. The image of Moses and Abraham (Gen 18:20-32) arguing with or reminding God of His promises seems odd to us as 20th century westerners but it expresses the ancient Semitic world's mind set toward speaking to God. This is intended as a literary device to make a point about prayer and service to the people as well as to God and not so much as a portrait of God's attributes.
Second Reading: 1 Letter to Timothy 1:12-17
12 I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. 13 I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief. 14 Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus. 15 This saying is trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost. 16 But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life. 17 To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen.
NOTES on Second Reading:
* 1:12-17 Paul recalls an earlier time in his life when he had been a persecutor of the Christian communities (See Acts 26:9-11) until his conversion by the intervention of Divine mercy through the appearance of Jesus. He is led to speak of this change by his present gratitude for the Christian apostleship to which Jesus has called him. He presents his own case along with his subsequent apostolic experience as a testimony to the saving purpose of Jesus' incarnation. His recounting of this great mystery of God's love leads to a spontaneous outpouring of adoration in verse 17. Notice the literary device used in this reading. Structurally the two semi-doxologies of verses 12 and 17 together with the repeated statement , "but I received mercy", in verses 13 and 16 form a ring construction that focuses attention on the "reliable saying" about the work of Jesus in verse 15.
* 1:15 In the Pastoral Epistles, Paul frequently uses the phrase, "This saying is trustworthy," to introduce a basic truth of early Christian faith. See 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8. In the Gospels this reliable saying about Christ's work is to be found in such places as: John 3:17;Luke 19:10; Matt 9:13 and its parallels.
* 1:17 "King of ages" is a Greek expression which through Semitic influence, could mean "everlasting king." It could also mean "king of the universe."
Gospel Reading: Luke 15: 1-32
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. 4 "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? 5 And when he does find it, he sets it on his shoulders with great joy 6 and, upon his arrival home, he calls together his friends and neighbors and says to them, 'Rejoice with me because I have found my lost sheep.' 7 I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.
8 "Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? 9 And when she does find it, she calls together her friends and neighbors and says to them, 'Rejoice with me because I have found the coin that I lost.' 10 In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."
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. The three parables in Chapter 15 deal with the foolishness of God in lavishing His love on all. The basic theme is God's mercy breaking through human restrictions and limitations concerning how God should act toward sinners.
* 15:5 The theme of joy is interwoven throughout this chapter and has four areas of focus: Universality, community, and soteriology commingled together, Conversion as a requisite for finding true joy, Happiness consists essentially of a willingness to share God's own joy in dispensing salvation, The call to participate in God's love and joy comes to us through Jesus Christ.
* 15:6 "Lost" becomes a refrain in this chapter: lost sheep, lost coin (9), lost son (24), lost brother (32).
* 15:8 Luke added the parable of the lost coin (Luke 15:8-10) from his own special tradition to illustrate Jesus' particular concern for the lost and God's love for the repentant sinner. The ten coins are literally, "ten drachmas." A drachma was a small Greek silver coin.
* 15:11 Luke has added this parable from his own material. It does not appear in other Gospels. 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 The legal system permitted this kind of thing to be done under certain circumstances. Property could be sold and paid for but the new owner would not take possession until the seller's death at which time it would belong to the purchaser.
* 15:15 The care of swine indicates the taking on of Gentile ways, and a repudiation of his Jewish heritage.
* 15:17 The stirrings of repentance are given voice in this verse.
* 15:20 The father ran to his son which is highly unusual and uncharacteristic behavior for a Father of that time and culture. It indicates the depth and strength of his love and 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 of the household. He is, in a sense, reborn into another life.
* 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 unforgiveness. 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 the repentant sinners and with God or will we self-righteously remain outside in the cold and dark. This issue is important because all of us are cast in the role of the elder brother sooner or later.
Meditation: "More joy in heaven over one sinner who repents"
Do you
ever feel resentful or get upset when someone else gets treated better than you
think they deserve? The scribes and Pharisees took great offense at Jesus
because he went out of his way to meet with sinners and he treated them like
they were his friends. The Pharisees had strict regulations about how they were
to keep away from sinners, lest they incur ritual defilement. They were not to
entrust money to them or have any business dealings with them, nor trust them
with a secret, nor entrust orphans to their care, nor accompany them on a
journey, nor give their daughter in marriage to any of their sons, nor invite
them as guests or be their guests. They were shocked with the way in which
Jesus freely received sinners and ate with them. Sinners, nonetheless, were drawn to Jesus to hear him speak
about the mercy of God. Jesus characteristically answered the Pharisees' charge
with a parable or lesson drawn from everyday life.
What does Jesus' story
about a lost sheep and a lost coin tell us about God and his kingdom? Shepherds
normally counted their sheep at the end of the day to make sure all were
accounted for. Since sheep by their very nature are very social, an isolated
sheep can quickly become bewildered and even neurotic. The shepherd's grief and
anxiety is turned to joy when he finds the lost sheep and restores it to the
fold. The housewife who lost a coin faced something of an economic disaster, since
the value of the coin would be equivalent to her husband's daily wage. What
would she say to her husband when he returned home from work? They were poor
and would suffer greatly because of the loss. Her grief and anxiety turn to joy
when she finds the coin. Both the shepherd and the housewife "search until
what they have lost is found." Their persistence pays off. They both
instinctively share their joy with the whole community. The poor are
particularly good at sharing in one another's sorrows and joys. What was new in
Jesus' teaching was the insistence that sinners must be sought out and not
merely mourned for. God does not rejoice in the loss of anyone, but desires
that all be saved and restored to fellowship with him. That is why the whole
community of heaven rejoices when one sinner is found and restored to
fellowship with God. Seekers of the lost are much needed today. Do you
persistently pray and seek after those you know who have lost their way to God?
How can you love someone
who turns their back on you and still forgive them from the heart? The
prophets remind us that God does not abandon us, even if we turn our backs on
him (Micah 7:18). He calls us back to himself — over and over and over again.
Jesus' story of the father and his two sons (sometimes called the parable of
the prodigal son) is the longest parable in the gospels. What is the main point
or focus of the story? Is it the contrast between an obedient and a disobedient
son or is it between the warm reception given to a spendthrift son by his
father and the cold reception given by the eldest son? Jesus contrasts the
father's merciful love with the eldest son's somewhat harsh reaction to his
errant brother and to the lavish party his joyful father throws 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 the
light of your love and truth free me from the darkness of sin and
unbelief. Let your light shine through me that others may see your love
and truth and find hope and peace in you. 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."
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Lost and Found
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Twenty-Fourth Sunday
in Ordinary Time
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Luke 15: 1-10
The 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 he addressed this parable. "What man among you having a
hundred sheep and losing one of them would not leave the ninety-nine in the
desert and go after the lost one until he finds it? And when he does find it,
he sets it on his shoulders with great joy and, upon his arrival home, he
calls together his friends and neighbors and says to them, ´Rejoice with me
because I have found my lost sheep.´ I tell you, in just the same way there
will be more joy in heaven over one sinner who repents than over ninety-nine
righteous people who have no need of repentance. "Or what woman having
ten coins and losing one would not light a lamp and sweep the house,
searching carefully until she finds it? And when she does find it, she calls
together her friends and neighbors and says to them, ´Rejoice with me because
I have found the coin that I lost.´ In just the same way, I tell you, there
will be rejoicing among the angels of God over one sinner who repents."
Introductory Prayer: Lord Jesus, I believe that you came into this world to redeem
sinners. I hope in you, and in your power to transform my soul, by your
grace, from sinfulness to holiness. Lord, I love you and offer you the
longings of my heart to put you truly first in my life. I want to love you
with all my mind, heart, soul and strength.
Petition: Lord, save me from my sinful habits and help
me grow in virtue.
1. “This Man Welcomes Sinners and Eats with
Them”: Jesus is willing to
sit down and share a meal with me. In other words, my Lord and Redeemer
overlooks my unworthiness in order to speak with me. This attracts my
attention. I know my guilt yet I do not feel judged, and so I draw near and
listen to him. In so many of my misguided actions, I have sought personal
benefits which I do not deserve. I accept, even demand favors from those
around me, while hypocritically not respecting their needs or the common
good. Often there is no difference between my lifestyle and that of a “tax
collector” or “sinner.” Still, Jesus is willing to lower himself and share a
meal at my table, despite the criticism and rebuke he receives on my account.
I can connect with him at his level, since he has lowered himself to mine, in
order to lift me up.
2. “Rejoice with Me Because I Have Found My
Lost Sheep”: For Christ, every
soul has value. Every soul has been created through him, in God’s image and
likeness. No sin, while this time of mercy lasts, can escape the reach of the
Redeemer’s infinite love. Christ has shed his blood and passed through death
in order to save those souls who have died in their sins, and he restores
them to life. All that I have to do is hear his shepherd’s voice that calls
out to me and finds me where I am. I need only to let myself be found, let
him take me up in his arms, let him dispel my darkness and fear by the warmth
of his love, and let him return me to the fold. “Justification consists in
both victory over the death caused by sin and a new participation in grace”
(CCC, 654). Every sin confessed, and every new virtue acquired, is a triumph
of God’s grace in my soul.
3. “Rejoice with Me Because I Have Found the
Coin That I Lost”: In
Christ, there is communion. No Christian is left to stand alone. God’s grace
in a soul radiates out to others. This is one of the most beautiful fruits
wrought by Christ’s redemption: A soul is brought into union with his
Mystical Body. Communion between the members of Christ’s Body produces joy,
and I am meant to proclaim it. In the same way that others rejoice whenever
the light of God’s grace shines in my soul through good works (Cf. Matthew
5:16), so too, I should lift praise to God whenever I discover his goodness
in others. “Jesus himself called his disciples after his Resurrection: ‘Go
and tell my brethren.’ We are brethren not by nature, but by the gift of
grace, because that adoptive filiation gains us a real share in the life of
the only Son, which was fully revealed in his Resurrection” (CCC, 654)
Conversation with Christ: Lord, you do not judge or discriminate
against me, so long as I am willing to listen to your voice and respond to
your promptings. Please continue to grant me your merciful grace, so that
your call to holiness will triumph in the life of my soul. Let me rejoice
with others.
Resolution: Today I will consciously choose to exercise
a virtue that will help me break one of my sinful habits.
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SUNDAY,
SEPTEMBER 15
TWENTY-FOURTH
SUNDAY IN ORDINARY TIME
LUKE 15:1-32
KEY VERSE: "This son of mine was dead, and has come to life again; he was lost, and has been found" (v 24).
READING: Luke said that the "sinners were all drawing near" to Jesus, while the Pharisees and the scribes were complaining: "This fellow welcomes sinners and eats with them."(Lk 15:1). Jesus reminded them of God's unconditional love for the wayward and lost through a parable. In this story of God's "amazing grace," the prodigal son (an allegory for the pagan Gentiles) came to his senses after he had squandered his inheritance in dissolute living. When he returned to the waiting arms of his father, they celebrated with a feast (the Eucharistic banquet). The elder son (Israel) protested that he had been faithful all his life yet never received such a reward. The father reminded his firstborn son that everything had always belonged to him. He asked his son to rejoice because his brother was once lost, but had returned home to his loving embrace. This parable might be titled the story of "The Two Sons," to emphasize the younger son's repentance (the tax collectors and sinners) and the envy and narrow-mindedness of the elder son (the religious leaders). It might better be called the "Parable of the Loving Father" to express the inclusive love and grace of God.
REFLECTING: Have I forgiven my brothers and sisters their wrongdoings, and welcomed them with joy?
PRAYING: Lord Jesus, give me the grace to come back to our Father when I have strayed.
I will rise and go to my father.
The most striking theme today’s readings is God’s infinite mercy. A less obvious, but profoundly important theme relates to the older son. He is faithful to his father, working hard to serve, but very hesitant to celebrate the return of his brother. Why?
Is it jealousy or an ‘it’s not fair’ attitude? Is he feeling let down or unimportant? Such toxic thoughts are certainly not aligned with the love his father has for him. ‘My son…everything I have is yours.’ How often do we feel like that older son? Do we feel there is nothing to celebrate in our lives? Do we actually claim what the father promises is ours - everything! Today, let us allow the Father’s love to fill us with joy.
September 15
Our Lady of Sorrows
Our Lady of Sorrows
For a while there were two feasts in honor of the Sorrowful
Mother: one going back to the 15th century, the other to the 17th century. For
a while both were celebrated by the universal Church: one on the Friday before
Palm Sunday, the other in September.
The
principal biblical references to Mary's sorrows are in Luke 2:35 and John
19:26-27. The Lucan passage is Simeon's prediction about a sword piercing
Mary's soul; the Johannine passage relates Jesus' words to Mary and to the
beloved disciple.
Many
early Church writers interpret the sword as Mary's sorrows, especially as she
saw Jesus die on the cross. Thus, the two passages are brought together as
prediction and fulfillment.
St.
Ambrose (December7) in particular sees Mary as a sorrowful yet powerful figure
at the cross. Mary stood fearlessly at the cross while others fled. Mary looked
on her Son's wounds with pity, but saw in them the salvation of the world. As
Jesus hung on the cross, Mary did not fear to be killed but offered herself to
her persecutors.
Comment:
John's account of Jesus' death is highly symbolic. When Jesus gives the beloved disciple to Mary, we are invited to appreciate Mary's role in the Church: She symbolizes the Church; the beloved disciple represents all believers. As Mary mothered Jesus, she is now mother to all his followers. Furthermore, as Jesus died, he handed over his Spirit. Mary and the Spirit cooperate in begetting new children of God—almost an echo of Luke's account of Jesus' conception. Christians can trust that they will continue to experience the caring presence of Mary and Jesus' Spirit throughout their lives and throughout history.
John's account of Jesus' death is highly symbolic. When Jesus gives the beloved disciple to Mary, we are invited to appreciate Mary's role in the Church: She symbolizes the Church; the beloved disciple represents all believers. As Mary mothered Jesus, she is now mother to all his followers. Furthermore, as Jesus died, he handed over his Spirit. Mary and the Spirit cooperate in begetting new children of God—almost an echo of Luke's account of Jesus' conception. Christians can trust that they will continue to experience the caring presence of Mary and Jesus' Spirit throughout their lives and throughout history.
Quote:
"At the cross her station keeping,
Stood the mournful mother weeping,
Close to Jesus to the last.
Through her heart, his sorrow sharing,
All his bitter anguish bearing,
Now at length the sword has passed."
(Stabat Mater)
"At the cross her station keeping,
Stood the mournful mother weeping,
Close to Jesus to the last.
Through her heart, his sorrow sharing,
All his bitter anguish bearing,
Now at length the sword has passed."
(Stabat Mater)
LECTIO: 24TH
SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, September 15, 2013
The parables of the lost things
Meeting God in life
Luke 15:1-32
Meeting God in life
Luke 15:1-32
1. Opening prayer
Lord Jesus, send your Spirit to help us to
read the Scriptures with the same mind that you read them to the disciples on
the way to Emmaus. In the light of the Word, written in the Bible, you helped
them to discover the presence of God in the disturbing events of your sentence
and death. Thus, the cross that seemed to be the end of all hope became for
them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
Today’s Gospel gives us three parables to help
us consider in depth our image of God. The image that a person has of God
influences greatly his or her way of thinking and acting. For instance, the
image of God as a severe judge frightens the person and renders that person too
submissive and passive or rebellious and riotous. The image of God as patriarch
or boss, was and still is used to legitimise relationships of power and
dominion, in society and in the Church, in the family as well as in the
community. In Jesus’ days, the idea that people had of God was of someone
distant, severe, a judge who threatened with punishment. Jesus reveals a new
image of God: God as Father, full of kindness for all and each one
individually. This is what these three parables want to communicate to us.
As you read, try to pause on each detail and, above all, let the words penetrate and challenge you. Try to discover what they have in common and try to compare this with your image of God. Only then, try to analyse the details of each parable: attitudes, actions, words, place, atmosphere, etc.
As you read, try to pause on each detail and, above all, let the words penetrate and challenge you. Try to discover what they have in common and try to compare this with your image of God. Only then, try to analyse the details of each parable: attitudes, actions, words, place, atmosphere, etc.
c) A division of the text to assist with the
reading:
Luke 15:1-3: The key to the meaning of the
three parables
Luke 15:4-7: In the first parable, you are invited to find the lost sheep
Luke 15:8-10: In the second parable, the woman tries to find the lost coin
Luke 15:11-32: In the third parable, the father tries to find his lost son
Luke 15:11-13: The decision of the younger son
Luke 15:14-19: The frustration of the younger son and the will to go back to the Father’s house
Luke 15:20-24: The Father’s joy in finding his younger son again
Luke 15:25-28b:The older son’s reaction
Luke 15:28a-30: The Father’s attitude towards his older son and the son’s reply
Luke 15:31-32: The Father’s final reply
Luke 15:4-7: In the first parable, you are invited to find the lost sheep
Luke 15:8-10: In the second parable, the woman tries to find the lost coin
Luke 15:11-32: In the third parable, the father tries to find his lost son
Luke 15:11-13: The decision of the younger son
Luke 15:14-19: The frustration of the younger son and the will to go back to the Father’s house
Luke 15:20-24: The Father’s joy in finding his younger son again
Luke 15:25-28b:The older son’s reaction
Luke 15:28a-30: The Father’s attitude towards his older son and the son’s reply
Luke 15:31-32: The Father’s final reply
c) Text:
1 The tax collectors and sinners, however,
were all crowding round to listen to him, 2 and the Pharisees and scribes
complained saying, 'This man welcomes sinners and eats with them.' 3 So he told
them this parable:
4 'Which one of you with a hundred sheep, if he lost one, would fail to leave the ninety-nine in the desert and go after the missing one till he found it? 5 And when he found it, would he not joyfully take it on his shoulders 6 and then, when he got home, call together his friends and neighbours, saying to them, "Rejoice with me, I have found my sheep that was lost." 7 In the same way, I tell you, there will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance.
8 'Or again, what woman with ten drachmas would not, if she lost one, light a lamp and sweep out the house and search thoroughly till she found it? 9 And then, when she had found it, call together her friends and neighbours, saying to them, "Rejoice with me, I have found the drachma I lost." 10 In the same way, I tell you, there is rejoicing among the angels of God over one repentant sinner.'
11 Then he said, 'There was a man who had two sons. 12 The younger one said to his father, "Father, let me have the share of the estate that will come to me." So the father divided the property between them. 13 A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery. 14 'When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch; 15 so he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs. 16 And he would willingly have filled himself with the husks the pigs were eating but no one would let him have them. 17 Then he came to his senses and said, "How many of my father's hired men have all the food they want and more, and here am I dying of hunger! 18 I will leave this place and go to my father and say: Father, I have sinned against heaven and against you; 19 I no longer deserve to be called your son; treat me as one of your hired men." 20 So he left the place and went back to his father. 'While he was still a long way off, his father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him. 21 Then his son said, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son." 22 But the father said to his servants, "Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. 23 Bring the calf we have been fattening, and kill it; we will celebrate by having a feast, 24 because this son of mine was dead and has come back to life; he was lost and is found." And they began to celebrate. 25 'Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. 26 Calling one of the servants he asked what it was all about. 27 The servant told him, "Your brother has come, and your father has killed the calf we had been fattening because he has got him back safe and sound." 28 He was angry then and refused to go in, and his father came out and began to urge him to come in; 29 but he retorted to his father, "All these years I have slaved for you and never once disobeyed any orders of yours, yet you never offered me so much as a kid for me to celebrate with my friends. 30 But, for this son of yours, when he comes back after swallowing up your property -- he and his loose women -- you kill the calf we had been fattening." 31 'The father said, "My son, you are with me always and all I have is yours. 32 But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found." '
4 'Which one of you with a hundred sheep, if he lost one, would fail to leave the ninety-nine in the desert and go after the missing one till he found it? 5 And when he found it, would he not joyfully take it on his shoulders 6 and then, when he got home, call together his friends and neighbours, saying to them, "Rejoice with me, I have found my sheep that was lost." 7 In the same way, I tell you, there will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance.
8 'Or again, what woman with ten drachmas would not, if she lost one, light a lamp and sweep out the house and search thoroughly till she found it? 9 And then, when she had found it, call together her friends and neighbours, saying to them, "Rejoice with me, I have found the drachma I lost." 10 In the same way, I tell you, there is rejoicing among the angels of God over one repentant sinner.'
11 Then he said, 'There was a man who had two sons. 12 The younger one said to his father, "Father, let me have the share of the estate that will come to me." So the father divided the property between them. 13 A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery. 14 'When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch; 15 so he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs. 16 And he would willingly have filled himself with the husks the pigs were eating but no one would let him have them. 17 Then he came to his senses and said, "How many of my father's hired men have all the food they want and more, and here am I dying of hunger! 18 I will leave this place and go to my father and say: Father, I have sinned against heaven and against you; 19 I no longer deserve to be called your son; treat me as one of your hired men." 20 So he left the place and went back to his father. 'While he was still a long way off, his father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him. 21 Then his son said, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son." 22 But the father said to his servants, "Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. 23 Bring the calf we have been fattening, and kill it; we will celebrate by having a feast, 24 because this son of mine was dead and has come back to life; he was lost and is found." And they began to celebrate. 25 'Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. 26 Calling one of the servants he asked what it was all about. 27 The servant told him, "Your brother has come, and your father has killed the calf we had been fattening because he has got him back safe and sound." 28 He was angry then and refused to go in, and his father came out and began to urge him to come in; 29 but he retorted to his father, "All these years I have slaved for you and never once disobeyed any orders of yours, yet you never offered me so much as a kid for me to celebrate with my friends. 30 But, for this son of yours, when he comes back after swallowing up your property -- he and his loose women -- you kill the calf we had been fattening." 31 'The father said, "My son, you are with me always and all I have is yours. 32 But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found." '
3. A moment of prayerful silence
so that the Word of God may penetrate and
enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in the
three parables? Why?
b) What is the main point of the parable of the lost sheep?
c) What is the main point of the parable of the lost coin?
d) What is the younger son’s attitude and what image does he have of his father?
e) What is the older son’s attitude and what image does he have of his father?
f) What is the father’s attitude towards each of his sons?
g) Do I identify with the younger or the older son? Why?
h) What do these three parables share in common?
i) Does our community reveal to others this love of God as Father that is full of kindness?
b) What is the main point of the parable of the lost sheep?
c) What is the main point of the parable of the lost coin?
d) What is the younger son’s attitude and what image does he have of his father?
e) What is the older son’s attitude and what image does he have of his father?
f) What is the father’s attitude towards each of his sons?
g) Do I identify with the younger or the older son? Why?
h) What do these three parables share in common?
i) Does our community reveal to others this love of God as Father that is full of kindness?
5. For those who wish to go deeper into the
theme
a) The context then and now:
The 15th chapter of Luke’s
Gospel holds a central place in Jesus’ long journey to Jerusalem. This journey
begins in Luke 9:51 and ends in Luke 19:29. The 15th chapter is
like the top of the hill from which we can see the journey already travelled
and the rest of the journey to come. It is the chapter of God’s warm kindness
and mercy, themes that are Luke’s main concern. The communities must be a
revelation of the face of this God for humanity.
We have three parables here. Jesus’ parables have a precise purpose. These short stories taken from real life try to lead the listeners to reflect on their own life and discover there a particular aspect of God’s presence. In the parables there are two types of stories of life. Some stories are not normal and are not usual occurrences in daily life. For instance, the father’s goodness towards his younger son is not usual. Generally, fathers act much more severely towards children who behave like the younger son in the parable. Other stories are normal and are usual events in daily life, for instance the attitude of the woman who sweeps the house to look for the lost coin. As we shall see, these are different ways of urging people to think on life and on the presence of God in life.
We have three parables here. Jesus’ parables have a precise purpose. These short stories taken from real life try to lead the listeners to reflect on their own life and discover there a particular aspect of God’s presence. In the parables there are two types of stories of life. Some stories are not normal and are not usual occurrences in daily life. For instance, the father’s goodness towards his younger son is not usual. Generally, fathers act much more severely towards children who behave like the younger son in the parable. Other stories are normal and are usual events in daily life, for instance the attitude of the woman who sweeps the house to look for the lost coin. As we shall see, these are different ways of urging people to think on life and on the presence of God in life.
b) A commentary on the text:
Luke 15:1-2: The key to the meaning of
the three parables
The three parables in chapter 15 are preceded by this information: "The tax collectors and sinners, however, were all crowding round to listen to him, and the Pharisees and scribes complained saying, ‘This man welcomes sinners and eats with them!’" (Lk 15:1). On the one hand there are the sinners and publicans, on the other the Pharisees and scribes, and between the two groups stands Jesus. This was also happening in the 80’s when Luke was writing his Gospel. The pagans approached the communities, wanting to join and take part. Many of the brothers complained saying that to welcome a pagan was against Jesus’ teaching. The parables helped them discern. In the three parables we notice the same concern: to show what must be done to regain what was lost: the lost sheep (Lk 15:4-7), the lost coin (Lk 15:8-10), the two lost sons (Lk 15:11-32).
The three parables in chapter 15 are preceded by this information: "The tax collectors and sinners, however, were all crowding round to listen to him, and the Pharisees and scribes complained saying, ‘This man welcomes sinners and eats with them!’" (Lk 15:1). On the one hand there are the sinners and publicans, on the other the Pharisees and scribes, and between the two groups stands Jesus. This was also happening in the 80’s when Luke was writing his Gospel. The pagans approached the communities, wanting to join and take part. Many of the brothers complained saying that to welcome a pagan was against Jesus’ teaching. The parables helped them discern. In the three parables we notice the same concern: to show what must be done to regain what was lost: the lost sheep (Lk 15:4-7), the lost coin (Lk 15:8-10), the two lost sons (Lk 15:11-32).
Luke 15:3-7: In the first parable you
are invited to recover the lost sheep
Jesus speaks to his listeners: “If one of you has a hundred sheep…”. He says “one of you”. This means that you are challenged! You, he, she, all of us are challenged! We are asked to challenge ourselves with the strange and unlikely story of the parable. Jesus asks: “Which one of you with a hundred sheep, if he lost one, would fail to leave the ninety-nine in the desert and go after the missing one till he found it?” What is your answer to Jesus’ question? The way the question is put, we understand that Jesus thinks the answer must be positive. But will it be so? will it be positive? Would you run the risk of losing ninety-nine sheep in order to find the lost one? I hear a different reply in my heart: “I am very sorry, but I cannot do this. It would be silly to leave the ninety-nine sheep in the desert to find the lost one!” But God’s love is above all normal rules of behaviour. Only God can do such a crazy thing, so strange, so out of the normal behaviour of human beings. The background to this parable is the criticism of the scribes and Pharisees against Jesus (Lk 15:2). They considered themselves to be perfect and despised others, accusing them of being sinners. Jesus says: “I tell you, there will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance”. In another place he says: “Tax collectors and prostitutes are making their way into the kingdom of God before you!” (Mt 21:31) According to Jesus, God is happier with the repentance of one sinner than with ninety-nine Pharisees and scribes. God is happier with the repentance of one atheist who never goes to church than with ninety-nine who consider themselves practising and faithful Catholics and who despise atheists and prostitutes. This different image of God that Jesus presents to the doctors, Pharisees and all of us is quite disturbing!
Jesus speaks to his listeners: “If one of you has a hundred sheep…”. He says “one of you”. This means that you are challenged! You, he, she, all of us are challenged! We are asked to challenge ourselves with the strange and unlikely story of the parable. Jesus asks: “Which one of you with a hundred sheep, if he lost one, would fail to leave the ninety-nine in the desert and go after the missing one till he found it?” What is your answer to Jesus’ question? The way the question is put, we understand that Jesus thinks the answer must be positive. But will it be so? will it be positive? Would you run the risk of losing ninety-nine sheep in order to find the lost one? I hear a different reply in my heart: “I am very sorry, but I cannot do this. It would be silly to leave the ninety-nine sheep in the desert to find the lost one!” But God’s love is above all normal rules of behaviour. Only God can do such a crazy thing, so strange, so out of the normal behaviour of human beings. The background to this parable is the criticism of the scribes and Pharisees against Jesus (Lk 15:2). They considered themselves to be perfect and despised others, accusing them of being sinners. Jesus says: “I tell you, there will be more rejoicing in heaven over one sinner repenting than over ninety-nine upright people who have no need of repentance”. In another place he says: “Tax collectors and prostitutes are making their way into the kingdom of God before you!” (Mt 21:31) According to Jesus, God is happier with the repentance of one sinner than with ninety-nine Pharisees and scribes. God is happier with the repentance of one atheist who never goes to church than with ninety-nine who consider themselves practising and faithful Catholics and who despise atheists and prostitutes. This different image of God that Jesus presents to the doctors, Pharisees and all of us is quite disturbing!
Luke 15:8-10: In the second parable,
the woman looks for the lost coin
This parable is different. The short story of the lost coin alludes to the normal behaviour of poor women who do not have much money. The woman in the parable has only ten silver coins. In those days, a drachma was worth a day’s labour. For poor women, ten drachmas was a lot of money! That is why, if they lost one coin, they would look for it and sweep the whole house till they found it. And when they found it, they would be immensely happy. The woman in the parable talks to her neighbours: “Rejoice with me! I have found the drachma I had lost!” Poor people who were listening to the story would have said: “That’s right! That’s what we do at home! When we find the lost coin our joy is great!” Well, as comprehensible as the great as the joy of poor women is when they find the lost coin, much greater is God’s joy over one sinner who repents!
This parable is different. The short story of the lost coin alludes to the normal behaviour of poor women who do not have much money. The woman in the parable has only ten silver coins. In those days, a drachma was worth a day’s labour. For poor women, ten drachmas was a lot of money! That is why, if they lost one coin, they would look for it and sweep the whole house till they found it. And when they found it, they would be immensely happy. The woman in the parable talks to her neighbours: “Rejoice with me! I have found the drachma I had lost!” Poor people who were listening to the story would have said: “That’s right! That’s what we do at home! When we find the lost coin our joy is great!” Well, as comprehensible as the great as the joy of poor women is when they find the lost coin, much greater is God’s joy over one sinner who repents!
Luke 15:11-32: In the 3rd parable,
the father tries to meet again his two lost sons
This parable is well known. It reminds us of things that happen in life as well as of other things that do not happen. The traditional title is “The Prodigal Son”. In fact, the parable does not speak only of the younger son, but describes the attitude of both sons, emphasising the father’s effort to recover his two lost sons. The fact that Luke places this parable in the central chapter of his Gospel, tells us how important it is for the interpretation of the whole message contained in Luke’s Gospel.
This parable is well known. It reminds us of things that happen in life as well as of other things that do not happen. The traditional title is “The Prodigal Son”. In fact, the parable does not speak only of the younger son, but describes the attitude of both sons, emphasising the father’s effort to recover his two lost sons. The fact that Luke places this parable in the central chapter of his Gospel, tells us how important it is for the interpretation of the whole message contained in Luke’s Gospel.
Luke 15:11-13: The younger son’s
decision
A man had two sons. The younger son asks for his share of the inheritance. The father shares everything between them. Both the older son and the younger son receive their share. Inheriting something is no personal merit. It is a free gift. God’s bequest is shared as gifts with all human beings, Jews and pagans, Christians and non-Christians. All have some share in the Father’s bequest. Not all look after their share in the same way. Thus, the younger son goes off a long way and squanders his share by living a dissipated life and forgetting his Father. There is no mention yet of the older son who also received his share. Later, we shall know that he goes on staying at home, carrying on his life as usual and working in the fields. In Luke’s time, the older son represented the communities that came from Judaism; the younger son represented communities that came from paganism. Today, who is the younger and who the older son? Or may be both exist in each one of us?
A man had two sons. The younger son asks for his share of the inheritance. The father shares everything between them. Both the older son and the younger son receive their share. Inheriting something is no personal merit. It is a free gift. God’s bequest is shared as gifts with all human beings, Jews and pagans, Christians and non-Christians. All have some share in the Father’s bequest. Not all look after their share in the same way. Thus, the younger son goes off a long way and squanders his share by living a dissipated life and forgetting his Father. There is no mention yet of the older son who also received his share. Later, we shall know that he goes on staying at home, carrying on his life as usual and working in the fields. In Luke’s time, the older son represented the communities that came from Judaism; the younger son represented communities that came from paganism. Today, who is the younger and who the older son? Or may be both exist in each one of us?
Luke 15:14-19: The frustration of the
younger son and the decision to go back to the Father’s house
The need for food causes the younger son to lose his freedom and become a slave, looking after pigs. He is treated even worse than the pigs. This was this situation of millions of slaves in the Roman Empire in Luke’s day. This situation reminds the younger son of his Father’s house: “How many of my father’s hired men have all the food they want and more, and here am I dying of hunger!” He sees his life for what it is and decides to go home. He even prepares his speech to his Father: “I will leave this place and go to my father and say: Father, I have sinned against heaven and against you; I no longer deserve to be called your son; treat me as one of your hired men!” A hired hand does what he is told, follows the law of servitude. The younger son wanted to follow the law, as the Pharisees and scribes wished to do in Jesus’ time (Lk 15:1). This is what the Pharisee missionaries imposed on the pagans they converted to the God of Abraham (Mt 23:15). In Luke’s time, Christians who came from Judaism wanted Christians who were converted from paganism to submit to the yoke of the law (Acts 15:1ff).
The need for food causes the younger son to lose his freedom and become a slave, looking after pigs. He is treated even worse than the pigs. This was this situation of millions of slaves in the Roman Empire in Luke’s day. This situation reminds the younger son of his Father’s house: “How many of my father’s hired men have all the food they want and more, and here am I dying of hunger!” He sees his life for what it is and decides to go home. He even prepares his speech to his Father: “I will leave this place and go to my father and say: Father, I have sinned against heaven and against you; I no longer deserve to be called your son; treat me as one of your hired men!” A hired hand does what he is told, follows the law of servitude. The younger son wanted to follow the law, as the Pharisees and scribes wished to do in Jesus’ time (Lk 15:1). This is what the Pharisee missionaries imposed on the pagans they converted to the God of Abraham (Mt 23:15). In Luke’s time, Christians who came from Judaism wanted Christians who were converted from paganism to submit to the yoke of the law (Acts 15:1ff).
Luke 15:20-24: The Father’s joy at
seeing the younger son
The parable says that the younger son was still a long way off from the house, but the Father saw him, ran to him and kissed him tenderly. Jesus gives the impression that the Father had been waiting all the time at the window, looking at the road, trying to see whether his son would appear on the road! To our way of feeling and thinking, the Father’s joy seems to be overdone. He will not let his son finish his prepared speech. He does not listen! The Father does not want his son to become a slave. He wants him to be a son! This is the great Good News that Jesus brings! A new robe, new sandals, a ring for his finger, a lamb, a feast! In this great joy at the meeting, Jesus gives us a glimpse of the Father’s great sorrow at the loss of his son. God was very sad and now people begin to be aware of this when they see the Father’s great joy at seeing his son once more! This joy is shared with all at the feast that the Father orders to prepare.
The parable says that the younger son was still a long way off from the house, but the Father saw him, ran to him and kissed him tenderly. Jesus gives the impression that the Father had been waiting all the time at the window, looking at the road, trying to see whether his son would appear on the road! To our way of feeling and thinking, the Father’s joy seems to be overdone. He will not let his son finish his prepared speech. He does not listen! The Father does not want his son to become a slave. He wants him to be a son! This is the great Good News that Jesus brings! A new robe, new sandals, a ring for his finger, a lamb, a feast! In this great joy at the meeting, Jesus gives us a glimpse of the Father’s great sorrow at the loss of his son. God was very sad and now people begin to be aware of this when they see the Father’s great joy at seeing his son once more! This joy is shared with all at the feast that the Father orders to prepare.
Luke 15:25-28b: The older
son’s reaction
The older son comes back from work in the fields and sees that there is a feast in the house. He does not go in. He wants to know what is going on. When he is informed of the reason for the feast, he feels very angry and will not go in. Closed in on himself, he only thinks of his rights. He does not agree with the feast and cannot understand the Father’s joy. This implies that he did know his Father well, even though they lived in the same house. Had he known his Father, he would have been aware of the Father’s great sorrow at the loss of the younger son and he would have understood his joy at his return. Anyone who is too concerned with observing the law of God runs the risk of forgetting God himself! The younger son, even though he was away from home, seems to know the Father better than the older son who lived with him in the same house! Thus the younger son has the courage to go back to the Father’s house, while the older son no longer wants to go into his Father’s house! The older son does not want to be a brother, is not aware that, without him, the Father will lose his joy, because he too is son like the younger son!
The older son comes back from work in the fields and sees that there is a feast in the house. He does not go in. He wants to know what is going on. When he is informed of the reason for the feast, he feels very angry and will not go in. Closed in on himself, he only thinks of his rights. He does not agree with the feast and cannot understand the Father’s joy. This implies that he did know his Father well, even though they lived in the same house. Had he known his Father, he would have been aware of the Father’s great sorrow at the loss of the younger son and he would have understood his joy at his return. Anyone who is too concerned with observing the law of God runs the risk of forgetting God himself! The younger son, even though he was away from home, seems to know the Father better than the older son who lived with him in the same house! Thus the younger son has the courage to go back to the Father’s house, while the older son no longer wants to go into his Father’s house! The older son does not want to be a brother, is not aware that, without him, the Father will lose his joy, because he too is son like the younger son!
Luke 15:28a-30: The
Father’s attitude towards his older son, and the older son’s reply
The Father goes out of the house and begs his older son to go in. But the son replies: “Look, all these years I have slaved for you and never once disobeyed your orders, yet you never offered so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property – he and his women – you kill the calf we had been fattening!" The older son glories in his observance: “I have never once disobeyed your orders!” He too wants a feast and joy, but only with his friends. Not with his brother, not with his father. He does not mention his brother as such, he does not call him brother, but “this you son”, as if he were no longer his brother. It is he, the older brother, who speaks of prostitutes. It is his malice that interprets thus the life of his younger brother. How often does the older brother misinterpret his younger brother’s life! How often do Catholics misinterpret the life of others! The Father’s attitude is different. He goes out of the house for both sons. He welcomes the younger brother, but does not want to lose the older brother. Both are part of the family. The one must not exclude the other!
The Father goes out of the house and begs his older son to go in. But the son replies: “Look, all these years I have slaved for you and never once disobeyed your orders, yet you never offered so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property – he and his women – you kill the calf we had been fattening!" The older son glories in his observance: “I have never once disobeyed your orders!” He too wants a feast and joy, but only with his friends. Not with his brother, not with his father. He does not mention his brother as such, he does not call him brother, but “this you son”, as if he were no longer his brother. It is he, the older brother, who speaks of prostitutes. It is his malice that interprets thus the life of his younger brother. How often does the older brother misinterpret his younger brother’s life! How often do Catholics misinterpret the life of others! The Father’s attitude is different. He goes out of the house for both sons. He welcomes the younger brother, but does not want to lose the older brother. Both are part of the family. The one must not exclude the other!
Luke 15:31-32: The Father’s final
reply
Just as the Father pays no attention to the arguments presented by the younger son, so also he pays no attention to the older son’s arguments and says to him: "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found!" Could it be that the older son was really aware of being always with the Father and to find in his presence the cause of rejoicing? The Father’s expression: “All I have is yours” includes also the younger son who has come back! The older son has no right to make distinctions. If he wishes to be his Father’s son, then he will have to accept him as he is not as he would like the Father to be! The parable does not give us the final answer of the older son. This concerns us, because we are all older brothers!
Just as the Father pays no attention to the arguments presented by the younger son, so also he pays no attention to the older son’s arguments and says to him: "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found!" Could it be that the older son was really aware of being always with the Father and to find in his presence the cause of rejoicing? The Father’s expression: “All I have is yours” includes also the younger son who has come back! The older son has no right to make distinctions. If he wishes to be his Father’s son, then he will have to accept him as he is not as he would like the Father to be! The parable does not give us the final answer of the older son. This concerns us, because we are all older brothers!
c) Further information:
The two economies: the Father’s House and the
Master’s House
This parable is known as that of the
prodigal son, and this implies the economic side of things. Prodigal means
someone who spends freely, even though this is a secondary detail in the
parable. Really, the main point of the text is found in the fact that the
follower of Jesus will one day have to make a choice: the choice between the
Father’s House or the system of sharing the master’s house or the system of
accumulation.
The parable begins with a young man who asks the
father to give him his share of the inheritance because he wants to leave home
(Lk 15:12). To leave the Father’s house requires that the person have the one
thing the world readily accepts: money. Without money the young man could not
face the world. But the young man was not mature enough to administer the money
and goes on a life of debauchery (Lk 15:13). To make things worse, when he had
spent all his money, he goes through difficult economic times, which, in
biblical language, are always described by the word “hunger”. In the biblical
world, famine exists only when the economic structure has collapsed. So also
the young man begins to be in need (Lk 15:14).
Difficulties faced generate maturity. The
young man sees that he still needs money to survive in this world. So, for the
first time in his life, he seeks employment (Lk 15:15). Thus he goes to theMaster’s
House who sends him to look after pigs. He is very hungry, his wages
are not sufficient and he tries to satisfy his hunger by eating the food given
to the pigs (Lk 15:16). Meanwhile, in the master’s house things are not so
simple: the pigs’ food is for the pigs. The worker must eat from the wages he
gets for his service. Thus the master’s concern is not his worker’s hunger but
to fatten the pigs. The young man discovers that in the master’s house food is
denied, not shared, not even the food given to the pigs. Each for himself!
From his experience in the master’s house, the
young man begins to compare his present situation with that in his father’s house.
In his Father’s House the workers are not hungry because the
bread is shared with all the workers. In the father’s house no one remains
without food, not even the workers! The young man then decides to go back to
his father’s house. Now he is sufficiently mature to know that he cannot be
considered as son, so he asks his father for employment. In the father’s house
the workers are not hungry because the bread is shared.
There are those who think that the son goes
back because he is hungry. If so, his return would be opportunism. It is not
this, but a choice for a particular kind of house. In the master’s house,
nothing is shared, not even the pigs’ food. In the father’s house, no one is
hungry because the mission of the Father’s House is to “fill the hungry with
good things” (Lk 1:53). Sharing is the thing that keeps hunger away in the
father’s house. But the young man discovers this only because he is hungry in
the master’s house. Comparing the two models, the young man makes his choice:
he prefers to be a worker in the father’s house, a place of sharing, a place
where no one goes hungry and all are satisfied. So he goes back to the father’s
house asking to be one of the workers (Lk 15:17-20).
By putting this reflection at the heart of his
Gospel, Luke is warning the Christian communities that are organising
themselves in the particular economic system of the Roman Empire. This system
is symbolised in the parable by the master’s house, where pigs
get more attention than workers, or, where investment is worth more than work.
In the Father’s House, or in the house of Christians, this system cannot rule.
Christians must concentrate their lives on sharing their goods. Sharing goods
means breaking with the imperial system of domination. It means breaking with the
master’s house. In the Acts of the Apostles we see that one of the beautiful
characteristics of the Christian community lies in the sharing of goods (Acts
2:44-45; 3:6; 4:32-37).
Luke wants to remind us that the greatest sign
of the Kingdom is the common table in the Father’s House, where there is room
for all and where the bread is shared with all. Living in the Father’s House
means sharing everything at the common table of the community. No one may be
excluded from this table. We are all called to share. As we are constantly
reminded in our celebrations: no one is so poor that he or she cannot share
something. And no one is so rich that he or she may not have something to
receive. The common table is built on sharing by all. Thus the feast in the Father’s
House will be eternal.
The three parables have something in common:
joy and the feast. Anyone who experiences the free and surprising entrance of
the love of God in his or her life will rejoice and will want to communicate
this joy to others. God’s saving action is source of joy: “Rejoice with me!”
(Lk 15:6.9) It is from this experience of God’s gratuity that the sense of
feasting and joy is born (Lk 15:32). At the end of the parable, the Father asks
to be joyful and to celebrate. The joy seems to be dampened by the older son
who does not want to go in. He wants the right to celebrate only with his
friends and does not want to celebrate with the other members of his human
family. He represents those who consider themselves just and think that they do
not need conversion.
6. Praying a Psalm
Psalm 63(62): Your love is more than
life
God, you are my God, I pine for you;
my heart thirsts for you, my body longs for you,
as a land parched, dreary and waterless.
Thus I have gazed on you in the sanctuary,
seeing your power and your glory.
Better your faithful love than life itself;
my lips will praise you.
my heart thirsts for you, my body longs for you,
as a land parched, dreary and waterless.
Thus I have gazed on you in the sanctuary,
seeing your power and your glory.
Better your faithful love than life itself;
my lips will praise you.
Thus I will bless you all my life,
in your name lift up my hands.
All my longings fulfilled as with fat and rich foods,
a song of joy on my lips and praise in my mouth.
On my bed when I think of you,
I muse on you in the watches of the night,
for you have always been my help;
in the shadow of your wings I rejoice;
my heart clings to you,
your right hand supports me.
in your name lift up my hands.
All my longings fulfilled as with fat and rich foods,
a song of joy on my lips and praise in my mouth.
On my bed when I think of you,
I muse on you in the watches of the night,
for you have always been my help;
in the shadow of your wings I rejoice;
my heart clings to you,
your right hand supports me.
May those who are hounding me to death
go down to the depths of the earth,
given over to the blade of the sword,
and left as food for jackals.
Then the king shall rejoice in God,
all who swear by him shall gain recognition,
for the mouths of liars shall be silenced.
go down to the depths of the earth,
given over to the blade of the sword,
and left as food for jackals.
Then the king shall rejoice in God,
all who swear by him shall gain recognition,
for the mouths of liars shall be silenced.
7. Final Prayer
Lord Jesus, we thank for the word that has
enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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