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.
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.
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.
R. Alleluia,
alleluia.
God was reconciling the world to himself in Christ
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
God was reconciling the world to himself in Christ
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
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
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.”
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.”
24th
Sunday in Ordinary Time – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Exodus 32:7-11, 13-14
As we begin our Old Testament study for today, we find ourselves with Moses at Mount Sinai (Horeb). Upon their arrival at Mt. Sinai, God told Moses “Thus you shall say to the house of Jacob, and tell the people of Israel: You have seen what I did to the Egyptians, and how I bore you on eagle’s wings and brought you to myself. Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel.” (Exodus 19:3-6, RSV)
Moses then told the elders of the people this message and all the people responded “We will do everything the Lord has said.” Moses delivered their message to God, and God told him to consecrate the people, have them wash their clothes, and be ready on the third day because at that time God will come down on Mt. Sinai in sight of the people; an event to be announced by a trumpet blast.
Moses told the people all this and told them that in preparation for the third day they were to abstain from sexual relations.
On the morning of the appointed day, a thick cloud was over the mountain and a loud trumpet blast sounded. The people could not go up on the mountain to see God, presumably because they had not abstained.
God then gave the ten commandments. Moses then went to the mountain and God gave him instructions on the treatment of Hebrew servants, justice for personal injuries, protection of property, social responsibility, etc. Then God said:
“Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and hearken to his voice, do not rebel against him, for he will not pardon your transgression; for my name is in him. But if you harken attentively to his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. When my angel goes before you, and brings you in to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites, and I blot them out, you shall not bow down to their gods, nor serve them, nor do according to their works, but you shall utterly overthrow them and break their pillars to pieces. You shall serve the Lord your God, and I will bless your bread and your water; and I will take sickness away from the midst of you. None shall cast her young or be barren in your land; I will fulfill the number of your days. I will send my terror before you, and will throw into confusion all the people against whom you shall come, and I will make all your enemies turn their backs to you. And I will send hornets before you, which shall drive out Hivite, Canaanite, and Hittite from before you. I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. Little by little I will drive them out from before you, until you are increased and possess the land. And I will set your bounds from the Red Sea to the sea of the Philistines, and from the wilderness to the Euphrates; for I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. You shall make no covenant with them or with their gods. They shall not dwell in your land, lest they make you sin against me; for if you serve their gods, it will surely be a snare to you.” (Exodus 23:20-33, RSV)
“Moses came and told the people all the words of the Lord and all the ordinances; and all the people answered with one voice, and said, ‘All the words which the Lord has spoken we will do.’ And Moses wrote all the words of the Lord. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the Lord. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the book of the covenant, and read it in the hearing of the people; and they said, ‘All that the Lord has spoken we will do, and we will be obedient.’ And Moses took the blood and threw it upon the people, and said, ‘Behold the blood of the covenant which the Lord has made with you in accordance with all these words.’ Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel.” (Exodus 24:3-10, RSV)
Then Moses went up the mountain and entered the cloud where he stayed for forty days and forty nights during which time he received instructions on construction of the tabernacle, ark of the covenant, priestly garments, altars for incense and burnt offering, oil for anointing, etc. Then God gave Moses the two tablets containing the ten commandments, tablets which were written on both sides (Exodus 32:15). Our reading for today occurs after Moses has received the tablets and before he has descended from the mountain. While Moses was up on the mountain, the people have prevailed upon Aaron to fashion the golden calf and they have worshiped it.
7 [T]he 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.
Notice that God is divorcing Himself from the Israelites – He refers to them as Moses’ people.
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!’
They have violated the first commandment and worshiped other gods.
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.”
The nation of Moses is what is being offered.
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?
You cannot divorce them because you made a covenant with Abraham and they are his descendants. Thanks for the offer, but no thanks.
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.
This story is often pointed to to show the power of intercession. All Moses did was remind God of His covenant relationship with these people because of the covenant with Abraham generations ago. It shows more the power and perpetuity of the covenant than the power of intercession. After all, when you enter into a covenant relationship, you enter into a family relationship and God does not allow divorce.
2nd Reading - 1 Timothy 1:12-17
Having breezed through Philemon last week (this letter also appears on Thursday of the 32nd Week in Ordinary Time, Cycle 2) we move on to 1st Timothy. We will spend three weeks in 1st Timothy and then four weeks in 2nd Timothy.
Paul’s two letters to Timothy are called pastoral letters because they are written to the pastor of the church at Ephesus. They contain a series of rules and recommendations for the good government of the community, whose members are mostly of gentile background.
St. Paul was worried about the damage being done by false teachers and wanted to help the pastor carry out his serious responsibility of guiding his flock. The first letter, which we hear from today, was written from Macedonia around A.D. 66.
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.
Paul expresses his thanks to Christ for the call to preach the gospel. He received strengthening graces at the time of his call, and has been blessed with abundant graces ever since (see Romans 5:20).
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.
Saint Paul was what the heretics are now. Unlike them, however, Paul then had ignorance as an excuse.
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:
Worthy of belief
Christ Jesus came into the world to save sinners.
This is one of the gospel “reliable sayings” (see Luke 19:10; Matthew 19:13-14).
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.
Paul is a prototype – first to be delivered to Christ – his conversion is a model for all believers who come after him.
17 To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen.
Doxologies are frequent in Saint Paul’s epistles. The expression “king of ages” was current in post-exilic Judaism and is found in Jewish prayers. Paul is probably quoting an entire verse from an early Christian hymn.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Exodus 32:7-11, 13-14
As we begin our Old Testament study for today, we find ourselves with Moses at Mount Sinai (Horeb). Upon their arrival at Mt. Sinai, God told Moses “Thus you shall say to the house of Jacob, and tell the people of Israel: You have seen what I did to the Egyptians, and how I bore you on eagle’s wings and brought you to myself. Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel.” (Exodus 19:3-6, RSV)
Moses then told the elders of the people this message and all the people responded “We will do everything the Lord has said.” Moses delivered their message to God, and God told him to consecrate the people, have them wash their clothes, and be ready on the third day because at that time God will come down on Mt. Sinai in sight of the people; an event to be announced by a trumpet blast.
Moses told the people all this and told them that in preparation for the third day they were to abstain from sexual relations.
On the morning of the appointed day, a thick cloud was over the mountain and a loud trumpet blast sounded. The people could not go up on the mountain to see God, presumably because they had not abstained.
God then gave the ten commandments. Moses then went to the mountain and God gave him instructions on the treatment of Hebrew servants, justice for personal injuries, protection of property, social responsibility, etc. Then God said:
“Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and hearken to his voice, do not rebel against him, for he will not pardon your transgression; for my name is in him. But if you harken attentively to his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. When my angel goes before you, and brings you in to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites, and I blot them out, you shall not bow down to their gods, nor serve them, nor do according to their works, but you shall utterly overthrow them and break their pillars to pieces. You shall serve the Lord your God, and I will bless your bread and your water; and I will take sickness away from the midst of you. None shall cast her young or be barren in your land; I will fulfill the number of your days. I will send my terror before you, and will throw into confusion all the people against whom you shall come, and I will make all your enemies turn their backs to you. And I will send hornets before you, which shall drive out Hivite, Canaanite, and Hittite from before you. I will not drive them out from before you in one year, lest the land become desolate and the wild beasts multiply against you. Little by little I will drive them out from before you, until you are increased and possess the land. And I will set your bounds from the Red Sea to the sea of the Philistines, and from the wilderness to the Euphrates; for I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. You shall make no covenant with them or with their gods. They shall not dwell in your land, lest they make you sin against me; for if you serve their gods, it will surely be a snare to you.” (Exodus 23:20-33, RSV)
“Moses came and told the people all the words of the Lord and all the ordinances; and all the people answered with one voice, and said, ‘All the words which the Lord has spoken we will do.’ And Moses wrote all the words of the Lord. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the Lord. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the book of the covenant, and read it in the hearing of the people; and they said, ‘All that the Lord has spoken we will do, and we will be obedient.’ And Moses took the blood and threw it upon the people, and said, ‘Behold the blood of the covenant which the Lord has made with you in accordance with all these words.’ Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel.” (Exodus 24:3-10, RSV)
Then Moses went up the mountain and entered the cloud where he stayed for forty days and forty nights during which time he received instructions on construction of the tabernacle, ark of the covenant, priestly garments, altars for incense and burnt offering, oil for anointing, etc. Then God gave Moses the two tablets containing the ten commandments, tablets which were written on both sides (Exodus 32:15). Our reading for today occurs after Moses has received the tablets and before he has descended from the mountain. While Moses was up on the mountain, the people have prevailed upon Aaron to fashion the golden calf and they have worshiped it.
7 [T]he 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.
Notice that God is divorcing Himself from the Israelites – He refers to them as Moses’ people.
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!’
They have violated the first commandment and worshiped other gods.
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.”
The nation of Moses is what is being offered.
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?
You cannot divorce them because you made a covenant with Abraham and they are his descendants. Thanks for the offer, but no thanks.
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.
This story is often pointed to to show the power of intercession. All Moses did was remind God of His covenant relationship with these people because of the covenant with Abraham generations ago. It shows more the power and perpetuity of the covenant than the power of intercession. After all, when you enter into a covenant relationship, you enter into a family relationship and God does not allow divorce.
2nd Reading - 1 Timothy 1:12-17
Having breezed through Philemon last week (this letter also appears on Thursday of the 32nd Week in Ordinary Time, Cycle 2) we move on to 1st Timothy. We will spend three weeks in 1st Timothy and then four weeks in 2nd Timothy.
Paul’s two letters to Timothy are called pastoral letters because they are written to the pastor of the church at Ephesus. They contain a series of rules and recommendations for the good government of the community, whose members are mostly of gentile background.
St. Paul was worried about the damage being done by false teachers and wanted to help the pastor carry out his serious responsibility of guiding his flock. The first letter, which we hear from today, was written from Macedonia around A.D. 66.
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.
Paul expresses his thanks to Christ for the call to preach the gospel. He received strengthening graces at the time of his call, and has been blessed with abundant graces ever since (see Romans 5:20).
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.
Saint Paul was what the heretics are now. Unlike them, however, Paul then had ignorance as an excuse.
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:
Worthy of belief
Christ Jesus came into the world to save sinners.
This is one of the gospel “reliable sayings” (see Luke 19:10; Matthew 19:13-14).
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.
Paul is a prototype – first to be delivered to Christ – his conversion is a model for all believers who come after him.
17 To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen.
Doxologies are frequent in Saint Paul’s epistles. The expression “king of ages” was current in post-exilic Judaism and is found in Jewish prayers. Paul is probably quoting an entire verse from an early Christian hymn.
Gospel - Luke 15:1-32
Our gospel reading today encompasses all of Chapter 15 of Luke’s gospel and consists of three parables in which Luke champions the theme that God’s mercy breaks through all human restrictions of how God should act toward sinners. God’s mercy, indeed, is as foolish as a shepherd who abandons 99 sheep to save one, as a woman who turns her house upside down to recover a paltry sum, and as a Jewish father who joyfully welcomes home his wasteful son who has become a Gentile. Because the disciples have such a merciful God, they can embark trustingly and joyfully on Jesus’ way to this God. If the parable of the prodigal son sounds familiar, it is because you last heard it the 4th Sunday in Lent (Cycle C).
15:1 The tax collectors and sinners were all drawing near to listen to him,
Jesus didn’t just appeal to the righteous, but even to those who were less than perfect examples.
2 but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.”
To the Pharisees, a man was known by the company he keeps. Jesus, of course, came to lead them to salvation by setting the example for them to follow.
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
A lost sheep will lie down helplessly and refuse to budge. The shepherd is forced to carry it over a long distance; this can be done only by putting it on his shoulders. He clutches the forelegs and hind legs with each hand. If he must use his shepherd’s staff, he holds all four legs with one hand firmly against his breast.
with great joy
Matthew 18:12-14 also gives the parable of the lost sheep. Matthew emphasizes seeking, Luke the joy of finding.
6 and, upon his arrival home, he calls together his friends and neighbors
This invitation to friends and neighbors is exclusive to Luke.
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
Ten silver pieces would be 10 days’ wages for a laborer. If this is all she has, she is probably poor. It has been speculated that this may have been her dowry.
and losing one would not light a lamp and sweep the house,
Hoping to hear the tinkle of the coin against the floor
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.”
This is the reason Jesus associates with these people – much to the chagrin of the Pharisees. Again, Luke emphasizes the joy of finding.
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.
The estate was not necessarily divided upon the father’s death – the inheritance was usually given when the son married; when he needed it the most. The eldest got two parts and each other son got one. Sirach argued against this practice of dividing before death (Sirach 33:19-23).
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.
Just as we can lose our inheritance (heaven) through sinful acts, the son squanders his through unrestrained sensuality and spendthrift extravagance. Adam and Eve lost the Garden of Eden through sin.
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.
Do things which only gentiles did. Pigs were unclean animals and anyone who touched them became unclean (Leviticus 11:7-8). The sinner has further isolated himself from God.
16 And he longed to eat his fill of the pods on which the swine fed,
The fruit of the carob tree
but nobody gave him any.
He was totally isolated. He must have stolen what food he got to eat. This is the anxiety and emptiness a person feels when he is far from God. This is what enslavement to sin involves (Romans 6:6; Galatians 5:1) – by sinning one loses the freedom of the children of God (Romans 8:21; Galatians 5:13) and hands oneself over to the power of Satan.
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
His memory of home and his conviction that his father will not turn him away cause the son to reflect and decide to set out on the right road.
and I shall say to him, “Father, I have sinned against heaven and against you.
He recognizes his sinfulness with full contrition.
19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers.’”
I will do penance the rest of my life (sacrifice/self giving).
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.
Very undignified behavior for an elderly Oriental gentlemen. The father must have been constantly checking the road for some sign of his son and immediately recognized him even at a great distance. God also never gives up on His children and eagerly welcomes them back to His family through the sacrament of penance/reconciliation/confession. When we sincerely confess our sins we again put on Christ and become His brothers; members of God’s family (Romans 8:14-17). God does not greet us with reproaches, but with immediate compassion.
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.
He does not welcome him back as a servant but as a son, a free person (Genesis 41:42).
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;
See Ephesians 2:1-7.
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,
He thinks his father loves the younger son excessively. His jealousy prevents him from understanding how his father can do so much to celebrate the return of the sinful son – this cuts him off from the joy the whole family feels. It’s true that he was a sinner but it is not up to the older brother to judge him – that prerogative belongs to the father. God’s mercy is so great that man cannot grasp it. We should also consider that if God has compassion toward sinners, he must have much, much more toward those who strive to be faithful to Him.
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,
After the angry outburst from the elder brother, the father still addresses him affectionately.
you are here with me always; everything I have is yours.
Your inheritance is secure. Just because your brother has returned, your share is not reduced.
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.’”
Meditation: "Your brother was lost and is
found"
If
you lost something of great value and importance to you wouldn't your search
for it until you found it? The joy of finding a lost loved one, a precious
member of your fold, and your hard earned savings to feed your hungry family
are vivid illustrations which Jesus uses to describe what God's kingdom is
like. God the Father does not rejoice in the loss of anyone. He earnestly
searches for the lost until they are restored and joyfully united with the
whole community of heaven. Jesus told these three parables right after the
scribes and Pharisees, the religious elite among the Jews, expressed
disapproval with Jesus' close contact with people of bad reputation.
Sinners were drawing near to hear Jesus
Luke in his Gospel account tells us that "tax collectors and sinners were all drawing near to hear Jesus speak" (Luke 15:1). Wealthy tax collectors were despised by the Jews because they often forced the people to pay much more than was due. And sinners, like prostitutes and adulterers, were a scandal to public decency. The scribes and Pharisees took great offense at Jesus because he went out of his way to meet with tax collectors and public sinners and he treated them like they were his friends. The Pharisees had strict regulations to avoid all contact with them, lest they incur ritual defilement. They were not to entrust money to sinners of bad repute, or have any business dealings with them, or trust them with a secret, or 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 quite shocked to see Jesus speaking with sinners and even going to their homes to eat with them.
Sinners were drawing near to hear Jesus
Luke in his Gospel account tells us that "tax collectors and sinners were all drawing near to hear Jesus speak" (Luke 15:1). Wealthy tax collectors were despised by the Jews because they often forced the people to pay much more than was due. And sinners, like prostitutes and adulterers, were a scandal to public decency. The scribes and Pharisees took great offense at Jesus because he went out of his way to meet with tax collectors and public sinners and he treated them like they were his friends. The Pharisees had strict regulations to avoid all contact with them, lest they incur ritual defilement. They were not to entrust money to sinners of bad repute, or have any business dealings with them, or trust them with a secret, or 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 quite shocked to see Jesus speaking with sinners and even going to their homes to eat with them.
Finding
and restoring what has been lost
Why were many tax collectors and sinners drawn to Jesus? Jesus offered them forgiveness, mercy, and healing and the promise of full restoration with God the Father and the whole community of heaven - God's kingdom of righteousness, peace, and joy. When the Pharisees began to question Jesus' motive and practice of associating with sinners of ill-repute, Jesus responds by giving them a three-fold lesson in the parables of the lost sheep, the lost coin, and the lost son (Luke 15:4-32).
Why were many tax collectors and sinners drawn to Jesus? Jesus offered them forgiveness, mercy, and healing and the promise of full restoration with God the Father and the whole community of heaven - God's kingdom of righteousness, peace, and joy. When the Pharisees began to question Jesus' motive and practice of associating with sinners of ill-repute, Jesus responds by giving them a three-fold lesson in the parables of the lost sheep, the lost coin, and the lost son (Luke 15:4-32).
What
is the point of Jesus' story about a lost sheep and a lost coin? In Jesus' time
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, and become easy
prey for wolves and lions. 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 that she had misplaced.
Restoring
the lost to the community of faith
Both the shepherd and the housewife "search until what they have lost is found." Their perseverance pays off. They both instinctively share their joy with the whole community. The poor are particularly good at sharing in one anothers' sorrows and joys. What was new in Jesus' teaching was the insistence that lost sinners must be sought out and not merely mourned for their separation from God and the community of the just. 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?
Both the shepherd and the housewife "search until what they have lost is found." Their perseverance pays off. They both instinctively share their joy with the whole community. The poor are particularly good at sharing in one anothers' sorrows and joys. What was new in Jesus' teaching was the insistence that lost sinners must be sought out and not merely mourned for their separation from God and the community of the just. 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?
A
broken family and grieving father
Jesus told another parable about a Father who loses his son. This parable is a story in three parts. The first part of the story focuses on the restless behavior of the younger son who wants to leave home to get away from his father. He offends his father by demanding that his share of the father's inheritance be handed over to him right away, rather than waiting for the time appointed for passing on the inheritance after the the father has either passed away or has retired from the management of the family estate.
The second part of the story focuses on the extravagant and magnanimous character of the father who loves his younger son very dearly and generously gives his undeserving son whatever he asks for. He yields to his son's ill-timed request for his share of the family's wealth. The father must have grieved over his son's decision to leave him and go off to spend his share of the inheritance while he is still young and ill-prepared to manage such a large sum of money without acting foolishly and getting into serious trouble. Instead of resenting his younger son's disrespectful behavior and rejection, he maintains unbroken love for his son while he longs and searches for any sign of his return.
The third part of the story focuses on the older son who resents his younger brother for running off with his portion of the inheritance and he also resents his father's outrageous generosity and mercy towards the younger son.
The lost son "came to his senses"
Why did the younger son decide to return to his father's home? Jesus said "he came to his senses" when disaster followed his reversal of fortune and loose living (Luke 15:17). He had lost all of his inheritance on wasted spending, and was barely surviving on what would have been a most shameful job for Jews - feeding swine which Jewish law regarded as unclean and unfit for eating. And to make matters worse, the younger son was now on the point of starving to death since famine had struck the land. He was desperate to stay alive and avoid a painful slow death. His only hope was that his father might take pity on him and let him return home, no longer as a worthy son, but as a hired servant instead.
The foolish son who had shamefully disinherited his father, knew he no longer deserved to be treated like a son. But he also knew that his father was merciful and kind. The son who was now a poor beggar wanted to return home to beg his father's forgiveness. Before the son could reach home, the father who had been searching daily for him, ran to meet him as soon as he recognized his presence on the road leading to his home. And then the father does the unthinkable - he treats his rebellious son, not with cold reserve, hot anger, or just condemnation, but with warm tender affection and tears of joy - and then restores him beyond his wildest dreams.
The father's extravagant love and mercy
What is the main point or focus of the parable of the lost (prodigal) son? Is it the contrast between an obedient and a disobedient son? Or is it a contrast between the warm reception given by a generous and forgiving father or the cold and aloof reception given by the eldest son who wanted to have nothing to do with his rebellious brother? Jesus contrasts the father's merciful love with the eldest son's harsh rejection of his errant brother and his refusal to join his father in welcoming his brother back home.
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 each and every person who returns to their heavenly Father.
Jesus told another parable about a Father who loses his son. This parable is a story in three parts. The first part of the story focuses on the restless behavior of the younger son who wants to leave home to get away from his father. He offends his father by demanding that his share of the father's inheritance be handed over to him right away, rather than waiting for the time appointed for passing on the inheritance after the the father has either passed away or has retired from the management of the family estate.
The second part of the story focuses on the extravagant and magnanimous character of the father who loves his younger son very dearly and generously gives his undeserving son whatever he asks for. He yields to his son's ill-timed request for his share of the family's wealth. The father must have grieved over his son's decision to leave him and go off to spend his share of the inheritance while he is still young and ill-prepared to manage such a large sum of money without acting foolishly and getting into serious trouble. Instead of resenting his younger son's disrespectful behavior and rejection, he maintains unbroken love for his son while he longs and searches for any sign of his return.
The third part of the story focuses on the older son who resents his younger brother for running off with his portion of the inheritance and he also resents his father's outrageous generosity and mercy towards the younger son.
The lost son "came to his senses"
Why did the younger son decide to return to his father's home? Jesus said "he came to his senses" when disaster followed his reversal of fortune and loose living (Luke 15:17). He had lost all of his inheritance on wasted spending, and was barely surviving on what would have been a most shameful job for Jews - feeding swine which Jewish law regarded as unclean and unfit for eating. And to make matters worse, the younger son was now on the point of starving to death since famine had struck the land. He was desperate to stay alive and avoid a painful slow death. His only hope was that his father might take pity on him and let him return home, no longer as a worthy son, but as a hired servant instead.
The foolish son who had shamefully disinherited his father, knew he no longer deserved to be treated like a son. But he also knew that his father was merciful and kind. The son who was now a poor beggar wanted to return home to beg his father's forgiveness. Before the son could reach home, the father who had been searching daily for him, ran to meet him as soon as he recognized his presence on the road leading to his home. And then the father does the unthinkable - he treats his rebellious son, not with cold reserve, hot anger, or just condemnation, but with warm tender affection and tears of joy - and then restores him beyond his wildest dreams.
The father's extravagant love and mercy
What is the main point or focus of the parable of the lost (prodigal) son? Is it the contrast between an obedient and a disobedient son? Or is it a contrast between the warm reception given by a generous and forgiving father or the cold and aloof reception given by the eldest son who wanted to have nothing to do with his rebellious brother? Jesus contrasts the father's merciful love with the eldest son's harsh rejection of his errant brother and his refusal to join his father in welcoming his brother back home.
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 each and every person who returns to their heavenly Father.
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 abundant life from spiritual death and
corruption.
The
parable also contrasts mercy and forgiveness with its opposite - an
unwillingness to forgive and be reconciled. The father who had been wronged,
was forgiving and merciful towards the younger repentant son. But the eldest
son, who had not been wronged, was unforgiving and refused to be reconciled
with his brother. His refusal to forgive 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 generous, kind, and forgiving towards us. He does not lose hope or give
up when we stray from him and his commandments. He searches our hearts to lead
us in the way everlasting (Psalm 139:1, 23-24). And he always rejoices in in
finding the lost and welcoming them home. Do you know the joy of the heavenly
Father who welcomes you home to his kingdom of everlasting righteousness,
peace, and joy in the Holy Spirit?
"Lord
Jesus, may your light dispel the darkness of sin, deception, and ignorance, so
that all who are lost or confused may find their way to the Father's home and
be united with him in a bond of peace and friendship. Transform my heart with
your merciful love that I may point many others to the good news of joy and new
life which you offer to all who put their trust in you, the Good Shepherd and
Savior of the world."
Daily
Quote from the early church fathers: The Father redeems his son with a kiss, by Peter
Chrysologus (400-450 AD)
"'He
fell on his neck and kissed him.' This is how the father judges and corrects
his wayward son and gives him not beatings but kisses. The power of love
overlooked the transgressions. The father redeemed the sins of his son by his
kiss, and covered them by his embrace, in order not to expose the crimes or
humiliate the son. The father so healed the son's wounds as not to leave a scar
or blemish upon him. 'Blessed are they,' says Scripture 'whose iniquities are
forgiven, and whose sins are covered' (Romans 4:7)." (excerpt
from SERMON 3)
[Peter
Chrysologus, 400-450 AD, was a renowned preacher and bishop of Ravena in the
5th century]
TWENTY-FOURTH SUNDAY IN
ORDINARY TIME SUNDAY, SEPTEMBER 11, LUKE 15:1-32 or 15:1-10
(Exodus 32:7-11, 13-14; Psalm 51; 1 Timothy 1:12-17)
(Exodus 32:7-11, 13-14; Psalm 51; 1 Timothy 1:12-17)
KEY VERSE: "This son of mine was dead, and has come to life again; he was lost, and has been found" (v 24).
TO KNOW: 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). Through a parable, Jesus reminded them of God's unconditional love for the wayward and lost. In this story of God's "amazing grace," the prodigal son (a symbol 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 unconditional love and grace of God toward all his children.
TO LOVE: Have I forgiven my brothers and sisters their wrongdoings, and welcomed them with joy?
TO SERVE: Lord Jesus, give me the grace to come back to our Father when I have strayed.
9 / 11 PATRIOT
DAY
On December 18, 2001, President George W. Bush signed an amendment of the U.S. Code designating September 11th as "Patriot Day". On the anniversary of the tragedy of 9-11, let us join together to show that we will not forget those innocent people that lost their lives that morning ̶ the passengers, the pilots, and those who were working at the World Trade Center and the Pentagon. Let us join together to show our appreciation for the brave firefighters, police officers and EMT personnel, many who lost their lives trying to help others. To show our remembrance, our strength, our resolve and our love of our country, let's join together again to show we have not forgotten. Fly the Flag of the United States at half-staff from sunrise to sunset. Hold appropriate programs and activities. Light some candles in the evening. Observe a moment of silence, and pray to forgive our enemies as Jesus taught us to do.
ST. JEAN GABRIEL PERBOYRE
St. Jean Gabriel was born in Puech,
France, on January 6th, 1802, to a pious family of eight children.
Including Jean Gabriel, five of the Perboyer children became consecrated
religious - three priests and two nuns. Accompanying his younger brother Louis
while he was entering the seminary, Jean-Gabriel discovered his calling and
entered the Congregation of the Mission, founded by St. Vincent de Paul, at the
age of 16.
He was ordained at age 23 and taught theology at the seminary before being appointed rector, and later master of novices in Paris - on account of the sanctity his superiors saw in him.
His younger brother, Louis, died on his way to preach in China at the age of 24 and Jean-Gabriel asked to carry out the mission that had been entrusted to his brother. He arrived on the island of Macao on August 29, 1835 and set out for the mainland later that year.
He carried out his evangelical labors in Ho-Nan for three years before being transferred to Hou-Pé. His missions bore much fruit in the short time he spent there.
On September 11, 1839 Jean-Gabriel became one of the first victims of the persecutions against Christians, dying in a manner which had a striking resemblance to the passion of our Lord. He was betrayed for a sum of silver, stripped of his garments and dragged from tribunal to tribunal, beaten and tortured continuously until he was sentenced to death with seven criminals. He was crucified and died on a cross.
Canonized on June 2, 1996 by Pope John Paul II, St. Jean Gabriel Perboyre is the first saint of China.
Before his death St. Jean Gabriel wrote this prayer:
"O my Divine Savior,
Transform me into Yourself.
Grant that I may live but in You, by You, and for You,
So that I may truly say, with Saint Paul,
"'I live - now not I - But Christ lives in me.'"
He was ordained at age 23 and taught theology at the seminary before being appointed rector, and later master of novices in Paris - on account of the sanctity his superiors saw in him.
His younger brother, Louis, died on his way to preach in China at the age of 24 and Jean-Gabriel asked to carry out the mission that had been entrusted to his brother. He arrived on the island of Macao on August 29, 1835 and set out for the mainland later that year.
He carried out his evangelical labors in Ho-Nan for three years before being transferred to Hou-Pé. His missions bore much fruit in the short time he spent there.
On September 11, 1839 Jean-Gabriel became one of the first victims of the persecutions against Christians, dying in a manner which had a striking resemblance to the passion of our Lord. He was betrayed for a sum of silver, stripped of his garments and dragged from tribunal to tribunal, beaten and tortured continuously until he was sentenced to death with seven criminals. He was crucified and died on a cross.
Canonized on June 2, 1996 by Pope John Paul II, St. Jean Gabriel Perboyre is the first saint of China.
Before his death St. Jean Gabriel wrote this prayer:
"O my Divine Savior,
Transform me into Yourself.
Grant that I may live but in You, by You, and for You,
So that I may truly say, with Saint Paul,
"'I live - now not I - But Christ lives in me.'"
LECTIO DIVINA: 24TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, September 11, 2016
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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