Memorial of Saint Martin of Tours, Bishop
Lectionary: 493
Lectionary: 493
Hear, O kings, and
understand;
learn, you magistrates of the earth’s expanse!
Hearken, you who are in power over the multitude
and lord it over throngs of peoples!
Because authority was given you by the Lord
and sovereignty by the Most High,
who shall probe your works and scrutinize your counsels.
Because, though you were ministers of his kingdom, you judged not rightly,
and did not keep the law,
nor walk according to the will of God,
Terribly and swiftly shall he come against you,
because judgment is stern for the exalted–
For the lowly may be pardoned out of mercy
but the mighty shall be mightily put to the test.
For the Lord of all shows no partiality,
nor does he fear greatness,
Because he himself made the great as well as the small,
and he provides for all alike;
but for those in power a rigorous scrutiny impends.
To you, therefore, O princes, are my words addressed
that you may learn wisdom and that you may not sin.
For those who keep the holy precepts hallowed shall be found holy,
and those learned in them will have ready a response.
Desire therefore my words;
long for them and you shall be instructed.
learn, you magistrates of the earth’s expanse!
Hearken, you who are in power over the multitude
and lord it over throngs of peoples!
Because authority was given you by the Lord
and sovereignty by the Most High,
who shall probe your works and scrutinize your counsels.
Because, though you were ministers of his kingdom, you judged not rightly,
and did not keep the law,
nor walk according to the will of God,
Terribly and swiftly shall he come against you,
because judgment is stern for the exalted–
For the lowly may be pardoned out of mercy
but the mighty shall be mightily put to the test.
For the Lord of all shows no partiality,
nor does he fear greatness,
Because he himself made the great as well as the small,
and he provides for all alike;
but for those in power a rigorous scrutiny impends.
To you, therefore, O princes, are my words addressed
that you may learn wisdom and that you may not sin.
For those who keep the holy precepts hallowed shall be found holy,
and those learned in them will have ready a response.
Desire therefore my words;
long for them and you shall be instructed.
Responsorial PsalmPS 82:3-4, 6-7
R. (8a) Rise up, O God, bring judgment to the earth.
Defend the lowly and the fatherless;
render justice to the afflicted and the destitute.
Rescue the lowly and the poor;
from the hand of the wicked deliver them.
R. Rise up, O God, bring judgment to the earth.
I said: “You are gods,
all of you sons of the Most High;
yet like men you shall die,
and fall like any prince.”
R. Rise up, O God, bring judgment to the earth.
Defend the lowly and the fatherless;
render justice to the afflicted and the destitute.
Rescue the lowly and the poor;
from the hand of the wicked deliver them.
R. Rise up, O God, bring judgment to the earth.
I said: “You are gods,
all of you sons of the Most High;
yet like men you shall die,
and fall like any prince.”
R. Rise up, O God, bring judgment to the earth.
Alleluia1 THES 5:18
R. Alleluia, alleluia.
In all circumstances, give thanks,
for this is the will of God for you in Christ Jesus.
R. Alleluia, alleluia.
In all circumstances, give thanks,
for this is the will of God for you in Christ Jesus.
R. Alleluia, alleluia.
GospelLK 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."
WEDNESDAY, NOVEMBER 11,
LUKE 17:11-19
(Wisdom 6:1-11; Psalm 82)
(Wisdom 6:1-11; Psalm 82)
KEY VERSE: "Stand up and go your way; your faith has been your salvation" (v 19).
TO KNOW: 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.
TO LOVE: Do I serve all people, regardless of their race, creed or color?
TO SERVE: Lord Jesus, help me to show gratitude for your healing power.
Memorial of Martin of
Tours
When Martin was in his early teens, he discovered Christianity and became a catechumen. He joined the Roman imperial army at age 15. Trying to live his faith, he refused to let his servant wait on him. Once, while on horseback in Gaul (modern France), he encountered a half-naked beggar and gave half of his officer's cloak to him. Later Martin had a vision of Christ wearing the cloak. Martin was released from military service at Worms, and became a student of St. Hilary at Poitiers. Learning that the Arians had gained the upper hand in Gaul and had exiled Hilary, Martin fled to the island of Gallinaria (modern Isola d'Albenga). Later, the Emperor authorized Hilary's return. Martin became a hermit for ten years and had a reputation for holiness which attracted other monks. They formed what would become the Benedictine abbey of Ligugé. When the bishop of Tours died in 371, Martin was the immediate choice to replace him. Martin declined, citing his unworthiness, yet when he arrived in the city, he was declared bishop by popular acclamation, and consecrated on 4 July 372. Martin moved to a hermit's cell near Tours. Other monks joined him, and he rarely left his monastery. Martin was given to visions, but even his contemporaries sometimes ascribed them to his habit of lengthy fasts.
NOTE: Arianism taught that Christ was a creation of the Father, a creature, and not part of God. Athanasius formulated the doctrine of homoousianism which said that Christ was "consubstantial with the Father,” as we pray in the Nicene Creed.
VETERAN'S DAY (USA)
NOVEMBER 11
Veterans Day is the American name for the international day of remembrance called Armistice Day. It falls on November 11, the anniversary of the signing of the Armistice that ended World War 1. All major hostilities of World War 1 were formally ended at the 11th hour of the 11th day of the 11th month of 1918 with the German signing of the Armistice. Armistice Day was first commemorated in the United States by President Woodrow Wilson in 1919, and many states made it a legal holiday. Congress passed a resolution in 1926 inviting all Americans to observe the day, and made it a legal holiday nationwide in 1938. Today, Veterans Day is a celebration to honor all of America's veterans for their patriotism, love of country, and willingness to serve and sacrifice for the common good.
REMEMBRANCE DAY (CANADA)
NOVEMBER 11
Every year on November 11, Canadians pause in a silent moment of remembrance for the men and women who have served, and continue to serve their country during times of war, conflict and peace. More than 1,500,000 Canadians have served their country in this way, and more than 100,000 have died. They gave their lives and their futures so that all may live in peace.
Wednesday 11 November, 2015
WED 11TH. St Martin of
Tours. Ven. Catherine McAuley. Wisdom 6:1-11. Rise up, O God, bring
judgement to the earth—Ps 81(82):3-4, 6-7 Luke 17:11-19.
One of them, a Samaritan,
turned back praising God.
Paradoxically, most of the
people whose conduct Jesus praised and whom he would have us imitate in one way
or another were unlikely candidates for membership of the Jerusalem Club: a
Roman centurion (faith, Mt 8:5-13), a self-acknowledged sinner and tax
collector (humility, Lk 18:9-14), an impoverished widow (exemplary generosity,
Mk 12:41-44), a sinful woman (love, Lk 7:36-50), a travelling Samaritan enemy
(compassion, Lk 10:25-37), a persistent Canaanite woman (perseverance and
faith, Mt 15:21-28) and, in today’s gospel, a doubly despised foreign-born
leper (gratitude, Lk 17:16). ‘Learn of me,’ Jesus said; and he might have
added, ‘Learn of them.’ ‘Good and upright is the Lord; therefore he instructs
sinners in the way. He leads the humble in what is right, and teaches the
humble his way’ (Ps 25:8-9).
MINUTE MEDITATIONS
|
Pop the Bubble
|
The culture of comfort, which makes us think only of ourselves,
makes us insensitive to the cries of other people, makes us live in soap
bubbles which, however lovely, are insubstantial; they offer a fleeting and
empty illusion which results in indifference to others.
–Pope Francis
–Pope Francis
November
11
St. Martin of Tours
(316?-397)
St. Martin of Tours
(316?-397)
A conscientious objector who wanted to be a monk; a monk who was
maneuvered into being a bishop; a bishop who fought paganism as well as pleaded
for mercy to heretics—such was Martin of Tours, one of the most popular of
saints and one of the first not to be a martyr.
Born of pagan parents in what is now Hungary and raised in
Italy, this son of a veteran was forced at the age of 15 to serve in the
army. He became a Christian catechumen and was baptized at 18. It was said that
he lived more like a monk than a soldier. At 23, he refused a war bonus and
told his commander: "I have served you as a soldier; now let me serve
Christ. Give the bounty to those who are going to fight. But I am a soldier of
Christ and it is not lawful for me to fight." After great difficulties, he
was discharged and went to be a disciple of Hilary of Poitiers (January 13).
He was ordained an exorcist and worked with great zeal against
the Arians. He became a monk, living first at Milan and later on a small
island. When Hilary was restored to his see after exile, Martin returned to
France and established what may have been the first French monastery near
Poitiers. He lived there for 10 years, forming his disciples and preaching
throughout the countryside.
The people of Tours demanded that he become their bishop. He was
drawn to that city by a ruse—the need of a sick person—and was brought to the
church, where he reluctantly allowed himself to be consecrated bishop. Some of
the consecrating bishops thought his rumpled appearance and unkempt hair
indicated that he was not dignified enough for the office.
Along with St. Ambrose, Martin rejected Bishop Ithacius’s
principle of putting heretics to death—as well as the intrusion of the emperor
into such matters. He prevailed upon the emperor to spare the life of the
heretic Priscillian. For his efforts, Martin was accused of the same heresy,
and Priscillian was executed after all. Martin then pleaded for a cessation of
the persecution of Priscillian’s followers in Spain. He still felt he could
cooperate with Ithacius in other areas, but afterwards his conscience troubled
him about this decision.
As death approached, his followers begged him not to leave them.
He prayed, "Lord, if your people still need me, I do not refuse the work.
Your will be done."
Story:
On a bitterly cold day, a famous legend goes, Martin met a poor
man, almost naked, trembling in the cold and begging from passersby at the city
gate. Martin had nothing but his weapons and his clothes. He drew his sword,
cut his cloak into two pieces, gave one to the beggar and wrapped himself in
the other half. Some of the bystanders laughed at his now odd apearance; others
were ashamed at not having relieved the man's misery. That night in his sleep
Martin saw Christ dressed in the half of the garment he had given away, and
heard him say, "Martin, still a catechumen, has covered me with his
garment."
Comment:
Martin's worry about cooperation with evil reminds us that almost nothing is either all black or all white. The saints are not creatures of another world: They face the same perplexing decisions that we do. Any decision of conscience always involves some risk. If we choose to go north, we may never know what would have happened had we gone east, west or south. A hypercautious withdrawal from all perplexing situations is not the virtue of prudence; it is, in fact, a bad decision, for "not to decide is to decide."
Martin's worry about cooperation with evil reminds us that almost nothing is either all black or all white. The saints are not creatures of another world: They face the same perplexing decisions that we do. Any decision of conscience always involves some risk. If we choose to go north, we may never know what would have happened had we gone east, west or south. A hypercautious withdrawal from all perplexing situations is not the virtue of prudence; it is, in fact, a bad decision, for "not to decide is to decide."
Quote:
Patron Saint of:
Horses
Soldiers
Horses
Soldiers
LECTIO DIVINA:
LUKE 17,11-19
Lectio:
Wednesday, November 11, 2015
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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