Jos 5:9,10-12
2 Cor 5:17-21
Lk 15:1-3,11-32
Theme: A Ministry of Reconciliation
The Christian life is basically one of reconciliation. All of us move from sin to grace, from alienation to friendship. Every ministry in the church is in some sense a reconciling one. For the Hebrews, the possession of the land was a symbol of reconciliation, just as the time spent in Egypt stood for their life of alienation. The first reading from Joshua speaks of their arrival in Canaan. as in today's gospel story, it too was a homecoming. The Parable of the forgiving father, found only in Luke, speaks as eloquently about God's desire for reconciliation, as does any page in scripture. Against this background of the exodus and Christ’s act of redemption, Paul speaks of his own ministry of reconciliation.
Egypt was the symbol of separation from Yahweh. The exodus and covenant restored relations, and with entrance into Canaan reconciliation was complete. Soon after Joshua brings the people to the Promised Land, the Passover is celebrated there for the first time. The shame or reproach of Egyptian bondage has been completely removed (v9). Gilgal (v9): there is a play on word here, a popular way of linking place and event. “I have removed" or "driven away" (Heb: galothi) sounds similar to Gilgal.
Passover and the feast of Unleavened Bread (vv10ff) were originally distinct and unconnected celebrations. Both of them antedate Israel. Passover was a pastoral feast marked by the killing of a spring lamb; Unleavened Bread was an agrarian feast celebrating the spring harvest. Israelite cult joined and "baptized" the two feasts in the spring of the year in celebration of the exodus. It may be that the Joshua account conceals the fact that this was originally a celebration of Unleavened Bread only. There is no mention of the lamb, and the Septuagint does not have the twofold references to “the day after Passover" (vv11f). The Hebrew text would then represent a textual adaptation to insert Passover. On the Hebrew calendar, the feast was celebrated on fourteenth Nisan, with Unleavened Bread observed on the following seven days (Lev 23:5f).
Whatever is to be said of the original historical circumstances, the Joshua narrative wants to relate the first celebration of Passover to the occupation of the land after crossing the Jordan (cc.3 - 4). The latter event paralleled the crossing of the Reed Sea after the first Passover. This linkage is important in establishing continuity in the deliverance from bondage to freedom.
Now that the blessing of the land has been
conferred, the providential manna, which has provided for the people in their
need, ceases (vl2).
Responsorial Psalm
Ps 34
Trust in a providential God is the central theme of this thanksgiving psalm. When the psalmist turned to God, he was heard and saved from his affliction (v5). Conversion to the Lord does not disappoint but rather brings its own joy and peace (v6). The refrain Taste and see (v9) underscores the importance of knowledge of God that is experiential, not simply cerebral.
Second Reading
This selection being with an affirmation of the basic reality. As in the exodus passage from bondage to freedom, the Christian too has passed to an entirely new creation (v15; Gal 6:15), the new life in Christ, which is not only personal but has touched the whole of he universe (Col 1:10). This is effected by the initiative of God who in and through his Son restores humanity to its earlier relationship of friendship with him (vv18f). Culpability for earlier sins is now cancelled and of no account. Made him to be sin (v21): Christ, sinless himself (Heb 4:15; 1 Pet 2:22; 1 Jn 3:5), became sin in the sense that he was born in weakened "flesh," took upon himself all human sinfulness, and paid the price of sin (Rom 5:8). Here Paul uses two figures of speech, with the mutual appropriation of qualities. Christ becomes sin; the Christian becomes God's righteousness.
Paul’s eschatological tension between the "now" and the “not yet” appears as he speaks of the continuing application of Christ’s reconciliation. In one sense it has already taken place (vv18f); in another, it is still ongoing (v20). The fruits of reconciliation must be appropriated by each person in turn and then continually re-enkindled through a spirit of conversion. Paul works to accomplish this through his proclamation of what God has achieved, in his role as an "ambassador of Christ" (v20). As an emissary or delegate, he continues in his apostolic calling; this is a vital ministry in the church. He makes his strong appeal for reconciliation in the imperative (v20).
No more striking account of God's understanding and love for the sinner is to be found in the scriptures than in Luke’s story of the forgiving father. To call it the story of the prodigal son is an unfortunate and misleading misnomer, even though it is joined with the "lost sheep" and the "lost coin" (c. 15). The father is the centerpiece of the story, flanked by the differing postures of the two sons. Found only in Luke, the story is told with the literary artistry of the Lucan pen.
The opening verse situates the story and gives a key to its interpretation (vv1f). The "righteous" religious leadership takes issue with Jesus' association with recognized sinners. This offense is aggravated by table fellowship, food sharing being a sacred act among those of accepted religious standards.
In the story, which Jesus tells, the two sons are reminiscent of the younger Jacob's ascendancy over his brother Esau (Gen 25:27-34). The younger son's conduct is unwarranted in a variety of ways. He requests his inheritance in anticipation of his brother to whom deference would ordinarily be shown (v12). He then squanders his share in disreputable ways (v13) and ends up living the life of a Gentile, caring for pigs (v15). His decision to return home is not based on remorse but on need (vvl7f). It can scarcely be called a genuine conversion.
The father, on the other hand, is considerate (v12b) and compassionate (v20), and he breaks with propriety in running to meet his errant son (v20b). The forgiveness is unhesitating and total, the son not even permitted to conclude his prepared speech (vvl8ff, 21). He is completely restored to his family position: sandaled, robed, and given the authoritative signet ring (v22). But the return calls for even more. A festive banquet is prepared (v23). The reason: life has been restored to a dead son (v24).
The older son rounds out the interesting triangle. The words loyal, obedient, and subservient best describe his filial posture. But his very sense of duty has clouded his vision. He finds his father's forgiveness and generosity incomprehensible (v29). He can no longer bring himself to identify the younger son as brother ("your son," v30), eliciting a subtle reproof from his father ("your brother," v32). The story ends without the older son's participation in the feast.
The parable brings to the fore the important Lucan theme of the inversion of human values. It is the last who shall be first (13:30). Also there is the implicit recognition of Gentiles entering the church while the Jews remain without. But, above all, it is God's limitless love for sinners that brings Jesus unhesitatingly into close association with them. He brings them the message of reconciliation. They listen but his opponents remain aloof.
There is great consolation in reading Luke 15.
When moments of discouragement come and our spiritual failure tends to
overwhelm, there is no better antidote than a prayerful reading of the story of
the forgiving father. It tells us that no one escapes God's love or ever
gets too far away. This is no ordinary love; it defies all human standards.
When it comes to us poor mortals. God is a
striking non-conformist.
The more we experience the peace of reconciliation, the better prepared we are to be its ministers. If we feel forgiveness, we want it to others. Today there are so many welcome ministries of outreach to the divorced, Children of broken homes, gay and lesbian people, the imprisoned, and others who may feel lost or alienated. Many of these are conducted by lay people. Theirs is a true ministry of reconciliation, as is the priest’s who administers the sacrament. It is truly a joy to be present to people who often see religion in aloof and distant terms. It is a gift to accompany a wounded person on the journey.
Homiletic and Catechetical Helps
1. Understanding the boundless mercy of God.
2. The sin of discrimination: who, what, how.
3. Reconciliation with God and neighbor.
4. Lent, reconciliation, and the sacrament of penance.
5. The personal and communal dimensions of the sacrament.
6. Reflecting on our personal experience of father and mother.
7. Passover and Eucharist; the Seder service.
8. Self-righteous pride and the poverty of alienation.
9. General discussion of lessons learned from today's gospel.