Memorial of Saint Josaphat, Bishop and Martyr
Lectionary: 493
Lectionary: 493
Beloved:
Remind them to be under the control of magistrates and authorities,
to be obedient, to be open to every good enterprise.
They are to slander no one, to be peaceable, considerate,
exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded,
slaves to various desires and pleasures,
living in malice and envy,
hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
Remind them to be under the control of magistrates and authorities,
to be obedient, to be open to every good enterprise.
They are to slander no one, to be peaceable, considerate,
exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded,
slaves to various desires and pleasures,
living in malice and envy,
hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
Responsorial Psalm PS 23:1B-3A, 3BC-4, 5, 6
R. (1) The Lord is my shepherd; there is nothing I
shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
Gospel LK 17:11-19
As Jesus continued
his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
Meditation: "He
fell at Jesus' feet giving thanks"
What can adversity teach us about the blessing of
thanksgiving and the healing power of love and mercy? The Book of Proverbs
states: A friend loves at all times; and a brother is born for
adversity (Proverbs 17:17). When adversity strikes you find out who
truly is your brother, sister, and friend. The Gospel records an unusual
encounter between two peoples who had been divided for centuries. The Jews and
Samaritans had no dealings with one another even though Samaria was located in
the central part of Judaea. Both peoples were openly hostile whenever their
paths crossed. In this gospel narrative we see one rare exception - a Samaritan
leper in company with nine Jewish lepers. Sometimes adversity forces people to
drop their barriers or to forget their prejudices. When this band of Jewish and
Samaritan lepers saw Jesus they made a bold request. They didn't ask for
healing, but instead asked for mercy.
Mercy is heartfelt sorrow at another's misfortune
The word mercy literally means "sorrowful at heart". But mercy is something more than compassion, or heartfelt sorrow at another's misfortune. Compassion empathizes with the sufferer. But mercy goes further - it removes suffering. A merciful person shares in another's misfortune and suffering as if it were his or her own. And such a person will do everything in his or her power to dispel that misery.
The word mercy literally means "sorrowful at heart". But mercy is something more than compassion, or heartfelt sorrow at another's misfortune. Compassion empathizes with the sufferer. But mercy goes further - it removes suffering. A merciful person shares in another's misfortune and suffering as if it were his or her own. And such a person will do everything in his or her power to dispel that misery.
Mercy is also connected with justice. Thomas Aquinas
(1225-1274), a great teacher and scripture scholar, said that mercy "does
not destroy justice, but is a certain kind of fulfillment of justice. ..Mercy
without justice is the mother of dissolution; (and) justice without mercy is
cruelty." Pardon without repentance negates justice.
God's mercy brings healing of mind, heart, and body
So what is the significance of these ten lepers asking for mercy? They know they are in need of healing, not just physical, but spiritual healing as well. They approach Jesus with contrition and faith because they believe that he can release the burden of guilt and suffering and make restoration of body and soul possible. Their request for mercy is both a plea for pardon and release from suffering. Jesus gives mercy to all who ask with faith and contrition.
So what is the significance of these ten lepers asking for mercy? They know they are in need of healing, not just physical, but spiritual healing as well. They approach Jesus with contrition and faith because they believe that he can release the burden of guilt and suffering and make restoration of body and soul possible. Their request for mercy is both a plea for pardon and release from suffering. Jesus gives mercy to all who ask with faith and contrition.
Why did only one leper out of ten return to show gratitude?
Gratefulness, another word which expresses gratitude of heart and a thankful
disposition, is related to grace - which means the release
of loveliness. Gratitude is the homage of the heart which responds with
graciousness in expressing an act of thanksgiving. The Samaritan approached Jesus
reverently and gave praise to God.
Ingratitude leads to lack of love and kindness, and
intolerance towards others
If we do not recognize and appreciate the mercy and help shown to us we will be ungrateful and unkind towards others. Ingratitude is forgetfulness or a poor return for kindness received. Ingratitude easily leads to lack of charity and intolerance towards others, as well as to other vices, such as complaining, grumbling, discontentment, pride, and presumption. How often have we been ungrateful to our parents, pastors, teachers, and neighbors? Do you express gratitude to God for his abundant help and mercy towards you and are you gracious, kind, and merciful towards your neighbor in their time of need and support?
If we do not recognize and appreciate the mercy and help shown to us we will be ungrateful and unkind towards others. Ingratitude is forgetfulness or a poor return for kindness received. Ingratitude easily leads to lack of charity and intolerance towards others, as well as to other vices, such as complaining, grumbling, discontentment, pride, and presumption. How often have we been ungrateful to our parents, pastors, teachers, and neighbors? Do you express gratitude to God for his abundant help and mercy towards you and are you gracious, kind, and merciful towards your neighbor in their time of need and support?
"Lord Jesus, may I never fail to recognize your loving
kindness and mercy. Fill my heart with compassion and thanksgiving, and free me
from ingratitude and discontentment. Help me to count my blessings with a
grateful heart and to give thanks in all circumstances."
 The Highest of All Prayers |
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November 12, 2014. Memorial of Saint Josaphat, Bishop
and Martyr
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By Father Alex Yeung, LC
Luke 17: 11-19
As Jesus continued his journey to Jerusalem, he traveled
through Samaria and Galilee. As he was entering a village, ten lepers met
him. They stood at a distance from him and raised their voice, saying,
"Jesus, Master! Have pity on us!" And when he saw them, he said,
"Go show yourselves to the priests." As they were going they were
cleansed. And one of them, realizing he had been healed, returned, glorifying
God in a loud voice; and he fell at the feet of Jesus and thanked him. He was
a Samaritan. Jesus said in reply, "Ten were cleansed, were they not?
Where are the other nine? Has none but this foreigner returned to give thanks
to God?" Then he said to him, "Stand up and go; your faith has
saved you."
Introductory Prayer: I love you my Lord,
because you are love itself. Forgive all that is in me that does not come
from your love and does not reflect your love. If I am to become what you
want me to be, it will happen only if I allow you to act in me.
Petition: Lord, grant me the gift of gratitude
towards you.
1. From Receiver to Giver: These poor lepers
are outcasts, banned from communion with all society. Their only hope is
Christ. They have nothing to lose by asking, and so they make their plea.
Standing at a distance from Christ, according to the law, they acknowledge
their own helplessness and beg for mercy. They receive it: Christ heals them,
and they go on their way, satisfied with his gift. To our Lord’s dismay,
however, only one returns to give thanks. To give thanks in Greek is
EuXaristia. Only one is Eucharistic; only one is saved.
2. A Just Return: Our Lord rewards gratitude.
Why is our thanksgiving so important to God? In a way, by showing gratitude
we justly return to God what he deserves. Take the example of the lepers:
They are helpless outcasts. They can’t do anything for themselves except beg
– much like our situation before God. We, too, are spiritual lepers begging
God’s mercy. If we were to accept God’s gift without giving thanks, we would
be reduced to mere consumers of grace, incapable of giving anything back. But
God wants to save us from that predicament, and he asks our thanksgiving,
euXaristia.
3. From Thanksgiving to Communion: What is the
dynamic of thanksgiving? When we give thanks, we are no longer passive
recipients; we become active givers, giving back to One who has given us what
we do not deserve. When we become active givers, God places us on another
level – another level capable of receiving even more from him. By giving
thanks for what he had received, the leper was capable of receiving more from
God. Indeed, he did receive more – he was saved. Saved by God’s mercy, he was
now capable of receiving still more, of growing in intimacy with God. God
invites us into a personal relationship today, into a Eucharistic
relationship in which we are no longer mere passive recipients of his grace,
but coworkers of his redemption. In living a life of thanksgiving, a
Eucharistic life, we attract many blessings for our own souls, our families,
our parish, and for souls in danger of being lost.
Conversation with Christ: Lord, make me aware
of the many gifts you have given me so that I may respond to them and give
you what you deserve: my heartfelt thanksgiving. May I be more thankful and
thus deepen my communion with you.
Resolution: I will make a visit to the
Eucharist today and consider the many gifts God has given me. In adoration I
will thank him with all my being.
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WEDNESDAY, NOVEMBER 12, LUKE 17:11-19
(Titus 3:1-7; Psalm 23)
(Titus 3:1-7; Psalm 23)
KEY VERSE: "Stand up and go your way; your faith has been your salvation" (v 19).
READING: As Jesus journeyed to Jerusalem, he crossed the border of Samaria where he met ten lepers, one of them a Samaritan. The Samaritans were viewed as "unclean" heretics because of their intermarriage with pagan foreigners when the land was resettled after the Exile. By law, anyone infected with leprosy was also rendered unclean and excluded from the Israelite community (Lv 13:45-46). To reenter society, the individual had to be examined by a priest who would determine if the person had been healed. When the lepers cried to Jesus for pity, he gave them a simple command to show themselves to the priest, which implied that they were already restored to health (Lv 14:1-4). Although all ten were healed, only the Samaritan returned to worship at the feet of Jesus. Despite the difference in religious belief, it was this foreigner who was restored to health and saved by faith in Jesus.
REFLECTING: Do I serve all people, regardless of their race, creed or color?
PRAYING: Lord Jesus, help me to show gratitude for your healing power.
Memorial of Josaphat, bishop and martyr
Josaphat, a monk in the Ukrainian Order of St. Basil, was ordained a Byzantine rite priest in 1609. Josaphat's superior Samuel never accepted unity with Rome, and looked for a way to fight against Roman Catholicism and the Uniats, the name given those in union with the Church. The archbishop of Kiev removed Samuel from his post, replacing him with Josaphat. His work to bring unity among the faithful by clerical reform and personal example won the greater part of the Orthodox in Lithuania. When Josaphat attended the Diet of Warsaw in 1620, a dissident group supported by Cossacks, spread the accusation that Josaphat had "gone Latin." Late in 1623 an anti-Uniat priest tried to force his way into Josaphat's residence. Mob mentality took over, and Josaphat tried to protect his servants before fleeing himself. He did not get out in time and was martyred by the mob. His death was a shock to both sides of the dispute, and brought some sanity to both sides of the conflict. He was the first Eastern saint canonized by Rome (1876).
Wednesday 12 November 2014
St Josaphat.
Titus 3:1-7. The Lord is my shepherd; there is nothing I shall
want—Ps 22(23). Luke 17:11-19.
One of them turned back,
praising God.
Celina was a Tamil asylum
seeker from Sri Lanka. She and her two daughters were living in a women’s
refuge when we met. Since her bridging visa did not allow her to work, she
helped at our community house and we supported her. There were health and
dental crises, where care was unaffordable. They were about to be deported when
her Sinhalese husband arrived on a tourist visa and requested asylum, which was
quickly granted. After health and police checks, all were safe.
Celina, a respected aged
care worker, still cooks for us once a week. Her sister, Rani, is our main
relief carer. Now an Australian citizen, Celina is still overwhelmed with
gratitude for the support we gave her: ‘How could I ever refuse you anything? ‘
Jesus, teach me such
gratitude.
MINUTE MEDITATIONS
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Our Blessed Mother
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Mary possesses everything we lack, everything we desire. She is
always there for us, willing to teach us and intercede for us if we will only
ask her for help. Most importantly, our Blessed Mother will lead us to a closer
relationship with her son, Jesus.
November 12
St. Josaphat
(1580?-1623)
St. Josaphat
(1580?-1623)
In 1964, newspaper photos of Pope Paul VI embracing Athenagoras I,
the Orthodox patriarch of Constantinople, marked a significant step toward the
healing of a division in Christendom that has spanned more than nine centuries.
In 1595,
when today’s saint was a boy, the Orthodox bishop of Brest-Litovsk in
present-day Belarus and five other bishops representing millions of Ruthenians,
sought reunion with Rome. John Kunsevich (who took the name Josaphat in
religious life) was to dedicate his life and die for the same cause. Born
in what is now Ukraine, he went to work in Wilno and was influenced by clergy
adhering to the Union of Brest (1596). He became a Basilian monk, then a
priest, and soon was well known as a preacher and as an ascetic.
He became
bishop of Vitebsk (now in Belarus) at a relatively young age, and faced a
difficult situation. Most monks, fearing interference in liturgy and customs,
did not want union with Rome. By synods, catechetical instruction, reform of
the clergy and personal example, however, Josaphat was successful in winning
the greater part of the Orthodox in that area to the union.
But the
next year a dissident hierarchy was set up, and his opposite number spread the
accusation that Josaphat had "gone Latin" and that all his people
would have to do the same. He was not enthusiastically supported by the Latin
bishops of Poland.
Despite
warnings, he went to Vitebsk, still a hotbed of trouble. Attempts were made to
foment trouble and drive him from the diocese: A priest was sent to shout
insults to him from his own courtyard. When Josaphat had him removed and shut
up in his house, the opposition rang the town hall bell, and a mob assembled.
The priest was released, but members of the mob broke into the bishop’s home.
He was struck with a halberd, then shot and his body thrown into the river. It
was later recovered and is now buried in St. Peter’s Basilica in Rome. He
was the first saint of the Eastern Church to be canonized by Rome.
His death
brought a movement toward Catholicism and unity, but the controversy continued,
and the dissidents, too, had their martyr. After the partition of Poland, the
Russians forced most Ruthenians to join the Russian Orthodox Church.
Stories:
Surrounded by an angry mob shortly before his death, Josaphat
said, “You people of Vitebsk want to put me to death. You make ambushes for me
everywhere, in the streets, on the bridges, on the highways and in the
marketplace. I am here among you as your shepherd and you ought to know that I
should be happy to give my life for you. I am ready to die for the holy union,
for the supremacy of Saint Peter and of his successor the Supreme Pontiff.”
Comment:
The seeds of separation were sown in the fourth century when the Roman Empire was divided into East and West. The actual split came over customs such as using unleavened bread, Saturday fasting and celibacy. No doubt the political involvement of religious leaders on both sides was a large factor, and doctrinal disagreement was present. But no reason was enough to justify the present tragic division in Christendom, which is 64 percent Roman Catholic, 13 percent Eastern Churches (mostly Orthodox) and 23 percent Protestant, and this when the 71 percent of the world that is not Christian should be experiencing unity and Christ-like charity from Christians!
The seeds of separation were sown in the fourth century when the Roman Empire was divided into East and West. The actual split came over customs such as using unleavened bread, Saturday fasting and celibacy. No doubt the political involvement of religious leaders on both sides was a large factor, and doctrinal disagreement was present. But no reason was enough to justify the present tragic division in Christendom, which is 64 percent Roman Catholic, 13 percent Eastern Churches (mostly Orthodox) and 23 percent Protestant, and this when the 71 percent of the world that is not Christian should be experiencing unity and Christ-like charity from Christians!
LECTIO DIVINA:
LUKE 17,11-19
Lectio:
Wednesday, November 12, 2014
Ordinary Time
1) Opening prayer
God of power and mercy,
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel reading - Luke 17,11-19
Now it happened that on the way to Jerusalem Jesus was
travelling in the borderlands of Samaria and Galilee.
As he entered one of the villages, ten men suffering from a virulent skin-disease came to meet him. They stood some way off and called to him, 'Jesus! Master! Take pity on us.'
When he saw them he said, 'Go and show yourselves to the priests.' Now as they were going away they were cleansed.
Finding himself cured, one of them turned back praising God at the top of his voice and threw himself prostrate at the feet of Jesus and thanked him. The man was a Samaritan.
This led Jesus to say, 'Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God, except this foreigner.' And he said to the man, 'Stand up and go on your way. Your faith has saved you.'
As he entered one of the villages, ten men suffering from a virulent skin-disease came to meet him. They stood some way off and called to him, 'Jesus! Master! Take pity on us.'
When he saw them he said, 'Go and show yourselves to the priests.' Now as they were going away they were cleansed.
Finding himself cured, one of them turned back praising God at the top of his voice and threw himself prostrate at the feet of Jesus and thanked him. The man was a Samaritan.
This led Jesus to say, 'Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God, except this foreigner.' And he said to the man, 'Stand up and go on your way. Your faith has saved you.'
3) Reflection
• In today’s Gospel, Luke gives an account of the cure of the
ten lepers, of whom only one thanked Jesus. And he was a Samaritan! Gratitude
is another theme which is very typical of Luke: to live in an attitude of
gratitude and to praise God for everything which we receive from Him. This is
why Luke says many times that people were admired and praised God for the
things that Jesus did (Lk 2, 28.38; 5, 25.26; 7, 16; 13, 13; 17, 15.18; 18, 43;
19, 37; etc). The Gospel of Luke gives us several canticles and hymns which express
this experience of gratitude and of thanksgiving (Lk 1, 46-55; 1, 68-79; 2,
29-32).
• Luke 17, 11: Jesus on his way to Jerusalem. Luke recalls that Jesus was on his way to Jerusalem, passing through Samaria to go to Galilee. From the beginning of his journey (Lk 9, 52) up until now (Lk 17, 11), Jesus walks through Samaria. It is only now that he is leaving Samaria, passing through Galilee in order to reach Jerusalem. That means that the important teachings given in these last chapters from the 9th to the 17th were all given on a territory which was not Jewish. To hear that must have been a great joy for Luke’s communities, which were from Paganism. Jesus the pilgrim continues his journey toward Jerusalem. He continues to eliminate the differences or inequalities which men have created. He continues on the long and painful road of the periphery toward the capital city, from a religion closed up in itself toward an open religion which knows how to accept others as brothers and sisters, sons and daughters of the same Father. This openness is manifested also in the acceptance given to the ten lepers.
• Luke 17, 12-13: The calling out of the lepers. Ten lepers went close to Jesus; they stopped at a distance and called out: “Jesus, Master! Take pity on us!" The leper was a person who was excluded; was marginalized and despised; and had no right to live with the family. According to the law of purity, lepers had to go around with torn clothes and uncombed hair, calling out: “Impure! Impure!” (Lv 13, 45-46). For the lepers to look for a cure meant the same thing as to seek purity in order to be able to be integrated again into the community. They could not get close to others (Lv 13, 45-46). Anyone who was touched by a leper became unclean and that prevented him from being able to address himself to God. By means of crying out they expressed their faith in Jesus who could cure them and give them back purity. To obtain purity meant to feel again accepted by God and be able to address him to receive the blessings promised to Abraham.
• Luke 17, 14: The response of Jesus and the cure. Jesus answered: "Go and show yourselves to the priest!” (cf. Mk 1, 44). The priest had to verify the cure and bear witness to the purity of the one who had been cured (Lv 14,1-32). The response of Jesus demanded great faith on the part of the lepers. They had to go to the priest as if they had already been cured, when in reality their bodies continued to be covered with leprosy. But they believed in Jesus’ word and went to the priest. And it happened that, along the way, the cure took place. They were purified. This cure recalls the story of the purification of Naaman from Syria (2 K 5, 9-10). The prophet Elisha orders the man to go and wash in the Jordan. Namaan had to believe in the word of the prophet. Jesus orders the ten lepers to present themselves to the priests. They should believe in the word of Jesus.
• Luke 17, 15-16: Reaction of the Samaritan. “One of them, seeing himself cured, turned back praising God at the top of his voice; and threw himself prostrate at the feet of Jesus and thanked him. The man was a Samaritan”. Why did the others not return? Why only the Samaritan? According to the opinion of the Jews of Jerusalem, the Samaritan did not observe the law as he should. Among the Jews there was the tendency to observe the law in order to be able to merit or deserve or acquire justice. Thanks to the observance, they already had accumulated merits and credit before God. Gratitude and gratuity do not form part of the vocabulary of the persons who live their relationship with God in this way. Perhaps this is the reason why they do not thank God for the benefits received. In the parable of yesterday’s Gospel, Jesus had formulated the same question: “Must he be grateful to the servant for doing what he was told?” (Lk 17, 9) And the answer was: “No!” The Samaritan represents the persons who have a clear conscience that we, human beings, have no merits or rights before God. Everything is grace, beginning from the gift of one’s own life!
• Luke 17, 17-19: The final observation of Jesus. Jesus observes: “Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God except this foreigner?” For Jesus, to thank the others for the benefit received is a way of rendering praise that is due to God. On this point, the Samaritans gave a lesson to the Jews. Today the poor are those who carry out the role of the Samaritan, and help us to rediscover this dimension of gratuity of life. Everything that we receive should be considered as a gift from God who comes to us through the brother and the sister.
• The welcome given to the Samaritan in the Gospel of Luke. For Luke, the place which Jesus gave to the Samaritans is the same as that which the communities had to reserve for the pagans. Jesus presents a Samaritan as a model of gratitude (Lk 17, 17-19) and of love toward neighbour (Lk 10, 30-33). This must have been quite shocking, because for the Jews, the Samaritans or pagans were the same thing. They could have no access inside the Temple of Jerusalem, nor participate in the worship. They were considered as bearers of impurity, they were impure from birth, from the cradle. For Luke, instead the Good News of Jesus is addressed in the first place to the persons of these groups who were considered unworthy to receive it. The salvation of God which reaches us through Jesus is purely a gift. It does not depend on the merits of any one.
• Luke 17, 11: Jesus on his way to Jerusalem. Luke recalls that Jesus was on his way to Jerusalem, passing through Samaria to go to Galilee. From the beginning of his journey (Lk 9, 52) up until now (Lk 17, 11), Jesus walks through Samaria. It is only now that he is leaving Samaria, passing through Galilee in order to reach Jerusalem. That means that the important teachings given in these last chapters from the 9th to the 17th were all given on a territory which was not Jewish. To hear that must have been a great joy for Luke’s communities, which were from Paganism. Jesus the pilgrim continues his journey toward Jerusalem. He continues to eliminate the differences or inequalities which men have created. He continues on the long and painful road of the periphery toward the capital city, from a religion closed up in itself toward an open religion which knows how to accept others as brothers and sisters, sons and daughters of the same Father. This openness is manifested also in the acceptance given to the ten lepers.
• Luke 17, 12-13: The calling out of the lepers. Ten lepers went close to Jesus; they stopped at a distance and called out: “Jesus, Master! Take pity on us!" The leper was a person who was excluded; was marginalized and despised; and had no right to live with the family. According to the law of purity, lepers had to go around with torn clothes and uncombed hair, calling out: “Impure! Impure!” (Lv 13, 45-46). For the lepers to look for a cure meant the same thing as to seek purity in order to be able to be integrated again into the community. They could not get close to others (Lv 13, 45-46). Anyone who was touched by a leper became unclean and that prevented him from being able to address himself to God. By means of crying out they expressed their faith in Jesus who could cure them and give them back purity. To obtain purity meant to feel again accepted by God and be able to address him to receive the blessings promised to Abraham.
• Luke 17, 14: The response of Jesus and the cure. Jesus answered: "Go and show yourselves to the priest!” (cf. Mk 1, 44). The priest had to verify the cure and bear witness to the purity of the one who had been cured (Lv 14,1-32). The response of Jesus demanded great faith on the part of the lepers. They had to go to the priest as if they had already been cured, when in reality their bodies continued to be covered with leprosy. But they believed in Jesus’ word and went to the priest. And it happened that, along the way, the cure took place. They were purified. This cure recalls the story of the purification of Naaman from Syria (2 K 5, 9-10). The prophet Elisha orders the man to go and wash in the Jordan. Namaan had to believe in the word of the prophet. Jesus orders the ten lepers to present themselves to the priests. They should believe in the word of Jesus.
• Luke 17, 15-16: Reaction of the Samaritan. “One of them, seeing himself cured, turned back praising God at the top of his voice; and threw himself prostrate at the feet of Jesus and thanked him. The man was a Samaritan”. Why did the others not return? Why only the Samaritan? According to the opinion of the Jews of Jerusalem, the Samaritan did not observe the law as he should. Among the Jews there was the tendency to observe the law in order to be able to merit or deserve or acquire justice. Thanks to the observance, they already had accumulated merits and credit before God. Gratitude and gratuity do not form part of the vocabulary of the persons who live their relationship with God in this way. Perhaps this is the reason why they do not thank God for the benefits received. In the parable of yesterday’s Gospel, Jesus had formulated the same question: “Must he be grateful to the servant for doing what he was told?” (Lk 17, 9) And the answer was: “No!” The Samaritan represents the persons who have a clear conscience that we, human beings, have no merits or rights before God. Everything is grace, beginning from the gift of one’s own life!
• Luke 17, 17-19: The final observation of Jesus. Jesus observes: “Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God except this foreigner?” For Jesus, to thank the others for the benefit received is a way of rendering praise that is due to God. On this point, the Samaritans gave a lesson to the Jews. Today the poor are those who carry out the role of the Samaritan, and help us to rediscover this dimension of gratuity of life. Everything that we receive should be considered as a gift from God who comes to us through the brother and the sister.
• The welcome given to the Samaritan in the Gospel of Luke. For Luke, the place which Jesus gave to the Samaritans is the same as that which the communities had to reserve for the pagans. Jesus presents a Samaritan as a model of gratitude (Lk 17, 17-19) and of love toward neighbour (Lk 10, 30-33). This must have been quite shocking, because for the Jews, the Samaritans or pagans were the same thing. They could have no access inside the Temple of Jerusalem, nor participate in the worship. They were considered as bearers of impurity, they were impure from birth, from the cradle. For Luke, instead the Good News of Jesus is addressed in the first place to the persons of these groups who were considered unworthy to receive it. The salvation of God which reaches us through Jesus is purely a gift. It does not depend on the merits of any one.
4) Personal questions
• And you, do you generally thank persons? Do you thank out of
conviction or simply because of custom? And in prayer: do you give thanks or do
you forget?
• To live with gratitude is a sign of the presence of the Kingdom in our midst. How can we transmit to others the importance of living in gratitude and in gratuity?
• To live with gratitude is a sign of the presence of the Kingdom in our midst. How can we transmit to others the importance of living in gratitude and in gratuity?
5) Concluding prayer
Yahweh is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me. (Ps 23,1-2)
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me. (Ps 23,1-2)
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