27th Sunday of Ordinary Time (C)

Twenty-seventh Sunday of Ordinary Time (C) [Lk 17:5-10]

02.10.2022

Deep-rooted Faith and Disinterested Service

Readings: (1) Hb 1:2-3;2:2-4 (2) 2 Tim 1:6-8.13-14

1.   Theme in brief

Power of a deep-rooted faith

2.    Focus Statement

Our faith has the power to do impossible things, but it needs to be increased and deepened always as it is assailed by trials and doubts; it has to be translated into faithful and disinterested service,

3.    Explanation of the text

In today’s gospel Jesus speaks about the power that comes from faith.  He spoke these words in the context of the hard demands he made from his disciples to offer all their repentant offenders unconditional and unlimited forgiveness (17:3-4). The apostles must have realized that these demands required greater faith than what they had. Hence, they must have requested him to “increase” their faith at this juncture (17:5).

Jesus answered by saying that if they had faith of the ‘size of a mustard seed’ they could order even a mulberry tree to be ‘uprooted’ and be planted in the sea, it would obey them (17:6). His comparison of faith to a little mustard seed did not mean a small measure of faith, but great or firm faith, since in his culture (and in many other cultures even today) it was common to speak in opposite ( and exaggerated) terms to emphasise a point. Here Jesus seemed to refer to the quality or depth of faith than its quantity. Secondly, instead of comparing faith to a huge rock, he compared it to a seed because a rock could neither grow nor increase. On the contrary, if a seed were sown in the ground it would sprout and grow. Thus, he compared the power of faith to the power inherent in a tiny seed – a power to bring out a big tree. Thirdly, since mulberry tree was one of the trees that had very strong roots in Palestinian milieu, he compared its strength with the power of faith to tackle deep-rooted sins, habits and problems. Hence, according to him a deep-rooted faith has the power to solve deep-rooted problems. Jesus wanted to give this message: what seemed to be impossible could become possible when approached with faith.

In the second part of today’s gospel, Jesus described how his disciples had to put their faith into practice by rendering faithful and disinterested service. He began to explain this point by telling a parable of the “Unworthy Slave” (17:7-9) by using the same words as he used in parables of the Lost Sheep and Coin (in chapter 15): “Who among you.…” (17:7). Surely, in Palestinian culture of his time, no master would tell his slave to eat a hot meal and take rest when he returned home after a whole day’s hard work (17:7). Instead, though the slave came home tired at the end of the day, it was natural for the master to order him to prepare a meal for himself first; then wait on him while he ate and drank; then only the servant could eat at the end (17:8). Those days, nobody expected a master to congratulate or praise a slave for a job well done (17:9).

Jesus seemed to imply here that he was the master and his disciples were like those ‘slaves’ serving their master faithfully. While slaves were fully under obligation to obey their master, the master was under no obligation to show gratitude to them or shower rewards on them.  The slaves had no right to demand anything from their master, either. After doing all the duties faithfully, they could only consider themselves “worthless slaves” or “unworthy servants” who did only what they were supposed to do (17:10). In this sense, St. Paul also considered himself as a servant (‘slave’ in original Greek) of Jesus Christ (Rom 1:1). Here Jesus associated faith with unworthiness.

The Pharisees thought God was under obligation to reward them for their faithful observance of the Law and piety. On the contrary, Jesus taught that the main characteristic of faith was to approach God with a spirit of unworthiness, relying solely on his grace rather than on one’s merits. Jesus hinted at the wrong attitude of Pharisees who laid claim on God by citing the example of a slave who faithfully did what was commanded (17:7-8). The message is very clear that we must serve disinterestedly and unconditionally without looking for any reward. A disciple cannot make any claim for reward from God, in spite of his/her life-long faithfulness. Salvation is God’s free gift.

4.    Application to life 

Though our faith is God’s gift, we have to constantly pray that it may grow and be deepened.  The reason is that it can become very shaky and weak when we are assailed by temptations, doubts, trials, suffering, unfulfilled desires and expectations, unanswered prayers, unjust treatment from others, incurable illnesses, sudden accidents, calamities and death. That is why, as the disciples did, we should always pray humbly to the Lord that he may increase and deepen our little faith, so that we are able to uproot the deeply rooted doubts of faith.

Faith is the greatest force or power we posses. The problems of life which seem to be impossible to solve, the sufferings which seem to be impossible to bear, and the tasks that seem so difficult to do, become possible for a person of strong faith. It is faith that gives us patience, perseverance, determination and endurance. Yes, faith has the power to uproot even deeply rooted sins and addictions. If you doubt, just listen to testimonies of those who get converted from addictive habits such as alcohol and drugs with the power of faith and surrender to God. Listen also to the testimonies of those who get healed from their incurable diseases or suicidal tendencies. In your life, was there any time when you thought you would never be able to do a difficult work, or  come out of a bad habit, or face agonising situation, or live with an unbearable person, were able due to constant prayer with deep faith and trust in God? Think of many married couples who can decide to stay together in spite of unbearable differences and refuse to get separated or go for divorce; or the terminally ill persons who are able to accept their illness by sheer act of surrender to God’s will and their own will power to survive.

As I understand it pastorally (not theologically), faith has three dimensions or aspects: (1) faith-observance that includes all the religious rituals, rites, traditions, worship and devotions; (2) faith-knowledge or information that is acquired by an intellectual (theoretical) understanding of the truths of faith through personal reading, catechism classes, religious instructions, seminars, theological courses, homilies and conferences; and (3) faith-surrender of our life into God’s hands by allowing him to do what he wants with us and submitting ourselves to his holy will. Though the first two dimensions of faith are also important, if our faith is confined only to them, it will not be able to ‘uproot trees’, or as other evangelists put it in their gospels ‘move mountains’ (Mt 17:20; Mk 11:23). In order to move mountains, we need to move from mere practice of rituals like lighting candles and burning incense sticks (faith-observance), and knowing all the answers to catechism questions (faith-knowledge), to a deeper surrender and submission to God.

A total surrender of oneself into the hands of God with the attitude of permitting him to do what he wants with us; to take us where he wants to take and to give what he wants to give; certainly has the power to “move mountains” and “uproot trees.” That is to say, it has the power to overcome fears, tensions and anxieties caused by mountainous problems and to overcome deep-rooted sins and bad habits or addictions. It has the power to drive out so many superstitions, such as deep-rooted belief in witchcraft, sorcery and black magic that exists even within Christian communities in various parts of the world. The main reason for these superstitions is that the faithful are not able to face the problem of evil (such as misfortunes, calamities, sickness, suffering and sudden death) and overcome fear of the unknown with the power of faith, even after having a faith-history of hundreds of years. We should be convinced that the power of faith that comes from a total surrender to God in times of these trials is the only way to cast out the imaginary ‘demons’ that torment people who believe I them in such situations.

Faith and God’s Kingdom – the main theme of Christ’s teaching and preaching – are closely related. Jesus’ understanding of the Kingdom of God involves God’s total authority, lordship or rule over our lives. Faith is nothing but wholehearted submission to God’s rule of love. This sort of surrender motivates a believer to work for God’s Kingdom as a humble servant without expecting any reward – leaving rewards fully to God’s grace and mercy. The question is whether we have that much faith that draws us to Christ in such a way that we are willing to dedicate ourselves to work for his main project, i.e. the Kingdom of God. Since it is hard, should we not once again ask the Lord: “Lord, increase our faith” (17:5), just as the disciples asked in his days? That is why in his parable of the Unworthy Servant Jesus links faith with action – action to serve disinterestedly in God’s Kingdom without looking for rewards. Faith is the motivating force that expresses itself in loyalty and faithfulness to the Master through humble service – sometimes even thankless service. While the apostles requested to increase the quantity or amount of faith, Jesus instead in the quality of faith that flows into loyal service with a willingness to do what the Master commands.

Jesus wants to tell us that our faith is increased when we become loyal and dutiful servants of our Master. It is increased when we put it into practice by serving others selflessly without expecting any rewards/ appreciation/ recognition or a “well-done” pat on our backs. After doing a thankless or unrewarded service (not only in terms of money but also in terms of appreciation), if somebody is able to say this – "We are unworthy servants (literally, “worthless slaves”); we have done only what we ought to have done" (17:10) – surely it is a sign of greater and deeper faith. It means, we are like servants who deserve no credit at all. Today Jesus once again invites us to translate our faith into life-long service. There is neither reward nor retirement in Christian life. Actually, we never finish our service. We can never have the satisfaction of having done enough as far as service to God and humanity is concerned.

Further, Jesus tells us that we must render our service unconditionally and disinterestedly. Though often we have to serve out of compulsion (in workplaces and at home), we must set apart at least a small portion of our time to serve freely out of sheer love, and for no reward. Today’s message leads us to question whether all our services are also like a business contract: help for help, visit for visit, gift for gift, etc. Are all our services to neighbours, friends, relatives and acquaintances motivated by expectation of rewards in terms of money, things, name, etc., or we do some services just out of love without expecting anything in return. After serving God and humanity all these years, we have no right to boast of our achievements or claim a name for ourselves, since we have done only our duty. We are to examine ourselves whether our social or church service is motivated by the desire to earn prestige and self-promotion. Sometimes our only reward for social or church service may be opposition, criticism, or outright hatred by some extremist, anti-social and powerful groups when we side with the poor.

In Luke’s gospel we find Jesus associating faith with unworthiness in a number of instances. Faith works only when we consider ourselves unworthy of God’s grace and trust only in his mercy. Take for example, the Roman centurion’s dear slave was healed at the point of death because he confessed his unworthiness to have Jesus under his roof, though the Jewish elders considered him worthy because of his generosity towards them (7:1-10). Again, the faith of a sinful woman who anointed the feet of Jesus with perfume made her worthy to receive gifts of salvation and peace, whereas Simon the host who thought he was most worthy found himself unworthy of such a grace (7:36-50).

Finally, faith and prayer are also closely related. That is why in Luke’s gospel the request of the apostles to teach them how to pray (11:1) is related to their request to increase their faith in today’s gospel. It is impossible to pray without faith and when we pray our faith is nourished and increased.

5.    Response to God's Word

What is the quality of our faith? Do we take care to nourish it through prayer and spiritual reflections? Do we allow superstitions acquired through our culture, such as belief in witchcraft or black magic, to predominate over our faith? Are all our social services motivated by expectation of rewards in terms of money, status and promotion? Do we do voluntary and free service with some ulterior motives? Do we serve grudgingly, or lovingly?

6.    A Prayer

What thanks can we render to you, O Lord for the precious gift of faith. We humbly ask you: “Lord, increase our faith”.  When we are assailed by doubts and trials, be with us and never let us be separated from you. In deep faith we surrender our life to you and pray: “Lord, Do what you want with me. I am yours”. May our faith motivate us to render disinterested and faithful service till the end of our days without looking for reward or name and fame. Amen.

  

26th Sunday of Ordinary Time (C)

Twenty-sixth Sunday of Ordinary Time (C) [Lk 16:19-31]

25.09.2022

The Parable of the Rich Man and the Poor Lazarus

Readings: (1) Amos 6:1.4-7 (2) 1 Tim 6:11-16

1.  Theme in brief

Sensitivity to the needs of the poor

2.  Focus Statement

Noticing poverty and wretchedness at our gate, and doing nothing about it, or unwillingness to share our resources with the have-nots is a sin of omission and indifference.

3.  Explanation of the text

In the parable of the Rich Man and the Poor Lazarus, Jesus paints a stunning picture of contrasts between these two main characters: the rich man represents lavish riches and the poor Lazarus abject poverty; the former suffers torments of hell (in Hades, 16:23) and the latter enjoys blessedness of heaven (in Abraham’s bosom, 16:22). Another striking contrast between the rich man clothed in purple and feasting sumptuously every day (16:19), and the poor Lazarus not even getting crumbs that fall from his table is also portrayed (16:21). Further, the abundance of wealth of the rich man is contrasted with his cold indifference towards the poor Lazarus at his gate. 

According to this story, the rich man experiences ‘heaven’ on earth, whereas the poor Lazarus ‘hell’. But after their death, there is a drastic reversal of fortunes (16:19-23); the rich man goes to hell and the poor Lazarus to heaven. While living, the rich man makes a big show of his wealth by dressing in purple and fine linen clothes and feasting sumptuously (16:19), whereas the poor Lazarus is starving at his gate and dogs are licking his soars (16:21). After their death, the rich man finds himself in “Hades” (hell), whereas Lazarus is carried away to be in Abraham’s bosom (paradise). While on earth the rich man enjoys highest luxury but after death suffers agony, whereas Lazarus suffers immensely here on earth due to his misery but now is in greatest comfort. An unbridgeable chasm or gulf (16:26) and a strong gate divides them. This gate also symbolizes the distance that separates the world of the poor from the rich.

Just like Matthew’s parable of Last Judgement, this one also connects eternal reward and damnation with works of mercy done or not done to the least ones (Mt 25:31-46). This story also tells us that the fortunes of the rich and the poor are reversed in the Kingdom of God. In last Sunday’s gospel we heard how that shrewd steward who was in deep crisis came out of it successfully due to his astute and prompt action. Whereas the rich man in today’s parable miserably fails and ends up in ruin for not taking any action when he notices utter poverty and misery of poor Lazarus at his gate (16:20). Why is the rich man (traditionally called Dives) condemned? His sin is not of commission, but of omission. He does not do anything morally wrong or commit any evil, but does not do anything good also, that is, omits to do the good he is supposed to do to a person in dire needs.

We are not told that Dives had amassed his wealth by fraud or exploitation. Nor are we told that he did any harm to Lazarus. He neither chased the poor Lazarus from his gate nor ill-treated him nor had any objection to his eating the crumbs that fell from his table (16:21). He just ignored him or did not bother about his misery. He went out and came in through the gate umpteen times but just closed his eyes to the condition of the poor beggar. He did not notice even the dogs licking the soars of Lazarus (16:21). He was totally insensitive to the needs and feelings of his neighbour (Lazarus) who was a destitute. Thus, in contrast to last Sunday’s shrewd steward, he totally failed in his ‘stewardship’ (a charge given by God) by ignoring the right of this poor man to live with dignity. He was condemned not because he was rich but because of his apathy, indifference and lack of concern towards the needs of the poor Lazarus. He refused to share his goods or food with Lazarus at his gate covered with sores (16:20). He did not want to be involved in the problems of Lazarus either. He placed his complete trust in his riches; whereas the poor Lazarus, deprived of earthly riches, totally relied on God alone. He went to heaven not because of his poverty but because of his total trust in God as his only rescuer.

Any amount of pleading by Dives with Father Abraham to send Lazarus either to cool his tongue with water (16:24), or to send Lazarus to earth to caution his five brothers did not work (16:27), because it was too late. Way to salvation is the way of listening to ‘Moses and prophets’ (that is, the Scriptures, 16:29) and putting the Word of God into practice by sharing what we have with our neighbours in need. If one remains unmoved by the message of God’s Word, then even if a miracle takes place such as somebody rising from the dead will not convince such a person (16:30-31). From John’s gospel we come to know, when another Lazarus rose from the dead, instead of getting converted, the Jewish leaders plotted to kill Jesus (cf. Jn 11:45-57).

4.  Application to life 

This parable rightly exemplifies the terrible and scandalous inequalities that exist in our world (even at our gates) between the rich and the poor or the haves and have-nots. In spite of technological advancement, today we cannot but observe the glaring co-existence of wealth and poverty, luxury and misery, skyscrapers and dingy slums. There are millions of Lazaruses in our world who lack necessities of life. They struggle for survival and are left with a few crumbs that fall from the rich man’s table – sometimes not even crumbs. Naturally, Dives represents a minority of the rich and the powerful people of the world who enjoy most of its resources.

Today’s gospel is a social gospel pointing to the relationship of religious practices to our social involvement. It is a severe indictment to those who promote religious devotions and rituals but totally ignore the social implications of the gospel of Christ. In spite of being pious in our religious observances, the riches of this world may prevent us from noticing the ‘poor Lazarus’ (that is, poverty and misery) covered with sores at our own gate (16:20). Excessive attachment to wealth can create a ‘gate’ that separates us from God and the needs of the poor. It can blind us also to the truth of impermanence of our lives and possessions. Inside the gate there may be lavish food and drinks (sometimes even wasted or thrown out after the grand parties and banquets), and outside of it hunger and misery. Today’s gospel invites us to reach out to people outside our gate by sharing something of what we have. The real problem is not our money, but whether we love money in such a way that we become totally blind to God's concern for the poor and the deprived.

A careful study of this story reveals that Dives is not punished for being rich, nor is the poor man rewarded for being poor. The rich man's sin was not his riches but his total insensitivity to the needs of the poor Lazarus. The very fact that Lazarus was lying at his gate provided him with plenty of opportunities to share something of his wealth. But hardheartedness and lack of compassion in him were the reasons for taking no action. Refusal to share our resources (goods, money, funds, knowledge and infrastructural facilities) with the have-nots and indifference to extreme poverty, misery, need and ignorance is against God’s will or against the gospel of Christ. As mentioned in textual explanation above, by this sort of indifference we become guilty of the sins of omission. In this case, we do not commit any evil but omit (fail to do) the good we should have done. In other words, noticing the misery and wretchedness at our gate, and passing by with no involvement, is a sin of omission or indifference. We hardly realize that tolerating extreme social inequalities (in terms of goods, knowledge, health facilities, etc.) and doing nothing to bridge the ‘chasm’ or gulf (16:26) between the haves and have-nots by way of sharing what we have, is also wrong. We confess this wrongdoing when we say, “I have sinned in what I have failed to do” in the beginning of the Holy Mass.

As mentioned in today’s parable, Dives has still ‘five brothers’ (who represent people like him) roaming about in our world. They have no feelings for the poor in pain and misery. Though the Gospel’s Dives is in hell, the world’s Dives and his brothers are unaffected. There is a Dives sitting inside of us, when for pleasure trips, grand celebrations and lavish parties we have enough money, but when there is a call to help the poor, we say we can’t afford; or when the rich and the powerful visit us, we are courteous, polite and kind, but when the poor come we become impatient and shout at them. With the money spent by the rich people for dog-food and cat-food in affluent societies, and with the money spent for advertising such food, we could have fed quite many hungry stomachs. This parable is a stern warning to ‘all the brothers of Dives’ – all those who do not care for the poor. We need to examine ourselves whether we have noticed a Lazarus in our midst and shown any mercy or kindness towards him/ her. Do the cries, pain, grief, misery and suffering of the ordinary people move us? Are we not guilty of tolerating extreme social conditions and not doing anything about it?

According to this story, the rich man’s torments in Hades were the consequence of his failure to “repent” (16:30) for the times he passed by poor Lazarus at his gate without even seeing him or doing nothing to alleviate his misery. As pious Jews, the Pharisees considered wealth as a sign of God's blessings and poverty as a sign of God's displeasure or punishment for serious sins. Naturally, they might have thought persons like Lazarus deserve such misery due to their own fault. The same thing happens to us when we evade our social responsibility by saying, “The poor are poor due to their own mistake or laziness. Let them also slog it out to reach our grade”. Sometimes we may give religious reasoning for the plight of the poor and justify our inaction, such as we are blessed by God with fortunes whereas they are not blessed. This passage invites us to repent for thinking and acting in this manner. We should not forget the historical truth that many rich countries have become rich by looting the resources from their former colonies.

What does this parable teach those who are not materially rich? It reminds them that they too are called to share something of what they have (need not be wealth or money) with those who are in dire need. The question we have to ask is not whether we are rich, but whether there is a Lazarus sitting at our gate, and begging not necessarily for bread but for a word of love, recognition, appreciation, acceptance, forgiveness and consolation, or seeking employment, education, rehabilitation, justice, dignity, moral support, peace of mind, meaning in life, etc. Do we notice him or her? We need not be ‘oil rich’; all of us are wealthy enough to share something from this list. There may be a Dives in all of us who does not notice a Lazarus at the gate……

What does this parable tell today’s parents? Because of fewer children in families, they become more and more greedy. What a heavy responsibility is laid on the parents to teach their children not to set their hearts only on “dressing in purple clothes and fine linen” and go on “feasting sumptuously every day” (16:19). After all, these things are not going to last for ever. How important it is to teach them respect for the poor and to motivate them to share with the poor something of what they have in abundance. If sharing of resources is totally ignored by the rich, a day may come when the poor will rise up against the rich.

5.    Response to God's Word

Have we erected a ‘gate’ between “us” (the haves) and “they” (the have-nots)? Does this gate make us deaf to the cries of the poor and separate us from their needs, concerns and issues? Do we share our goods and resources with those who lack them? With whom do we side and associate always? Do we have friends among the poor? In this text Abraham says to Dives: “They have Moses and Prophets; they should listen to them” (16:29). We have personal and family prayers, community prayers, retreats, novenas, healing sessions, Sunday Masses, Scripture readings, homilies, catechism, etc. If these are not enough, even if somebody rises from the dead, can we be converted from our insensitivity to the cries of the poor?

6.  A Prayer

Dear Lord, today you once again open our eyes to recognize the needs and rights of the poor. We have sinned by closing our eyes to extreme poverty, misery and ignorance around us, and by refusing to share our resources with the have-nots. Give us the generosity and a sense of active concern for any Lazarus sitting at our gate, and begging not only for bread but for a word of recognition, appreciation, acceptance and consolation. Grant that we may be attuned to your voice coming from Scriptures which tells us to share whatever we have with our neighbours in need. Make us more sensitive to their needs and motivate us to act on their behalf. Amen.

 

25th Sunday of Ordinary Time (C)

Twenty-fifth Sunday of Ordinary Time (C) [Lk 16:1-13]

18.09.2022

The Parable of the Dishonest Steward

Readings: (1) Amos 8:4-7 (2) 1 Tim 2:1-8

1.  Theme in brief

Shrewdness and promptness required to face a spiritual crisis

2.  Focus Statement

Whenever a crisis arises due to conflict of values, or negation of Christ’s values, the disciples of Christ must be shrewd and prudent enough to take a prompt decision in favour of his values and come out of that crisis successfully. 

3.  Explanation of the text

In today’s parable, we see the manager or steward of a rich man in a deep crisis. He is going to be fired from his job (stewardship) on charges of squandering (wasting) his master’s property (16:1). In the beginning, the charges brought against him are not about his dishonesty – though later on he is called so (16:8) – but only about wasting or squandering his master’s wealth. Faced with a personal crisis, he suddenly becomes resourceful. He takes a shrewd, imaginative, prompt and resolute action, though it is fully dishonest or unjust (16:3). He acts by taking a drastic decision to do favours for his master's debtors (at his master's expense), hoping that those debtors will feel obliged to welcome him into their homes after he has been dismissed from his employment. He earns their favour by reducing the debt they owe to their master by changing the records (16:3-7). In modern terms, he offers them hefty discounts – fifty percent for oil and twenty percent for wheat (16:7). He takes advantage of the prevailing custom of reciprocal obligation in his culture to return such favours.

On the surface level, this story looks like Jesus is teaching his disciples to be dishonest like that steward. But a careful study shows that he wants to teach them about the necessity to use every means at their disposal to prepare for their eternal destiny (16:9). Shockingly enough, instead of expressing his anger over such an enormous loss and vouching for a stern action, the master commends the action of his manager, though it is a pure cheating. What is praised is not his dishonesty, but “because he had acted shrewdly” (16:8). Seeing the urgency of his crisis, this crook acted so wisely, swiftly and prudently. What is approved is only his swift, astute, shrewd and prudent decision to come out of the impending crisis successfully, not his dishonest and unjust means. What a smart action for a good future by a person who is in critical situation!

The lesson is that the disciples of Jesus are to show much more shrewdness than the steward and make a drastic decision for the Kingdom. Jesus further explains: If the “children of this age” (that is, people of this world) such as this dishonest manager are so shrewd, prompt, resolute and imaginative in dealing “with their own generation” (that is, in worldly or business matters), how much more should the “children of light” (that is, Christian disciples) be in spiritual matters or matters of God’s Kingdom (16:8). In other words, if the “children of this age” are so smart in worldly business matters, why should not the “children of light” be much smarter to promote the Kingdom of God? When faced with the crisis of making a decision for Jesus’ message of the Kingdom, they should surely imitate the manager’s shrewdness, prudence, resourcefulness and tact. They should learn a lesson from him to come out successfully when faced with spiritual challenges, trials and tests. Jesus says, instead of using “dishonest wealth” (original word is “mammon” in Aramaic) to exploit others (as the rich do), Christian disciples can “make friends for themselves” on this earth by sharing their earthly wealth with the needy, so that when it will be lost at death, the children of light may welcome them into eternal abode (16:9).

Here there is an indirect reference to the miserable failure of the leaders of Israel who are entrusted with the stewardship of ‘God’s property’ because they have not responded positively to the crisis created by Jesus’ new message (of God’s Kingdom). The same problem can be noticed among Jesus’ disciples also, as they are wavering in their decision to follow Him. Hence, Jesus seems to contrast the clever strategy of the cunning steward with the lethargy of his disciples to accept His message. He urges them to be faithful stewards even in small and little ways and not to become like this steward who was unfaithful in bigger responsibilities (16:10-11).

4.  Application to life 

Jesus’ message of the Kingdom confronts our consciences, creating a crisis in our minds whether to accept its values and live by them, or to reject them. If we decide to accept them, we have to act like this cunning steward resolutely and decisively in favour of love, peace, justice and in favour of the poor and the marginalized. Again and again we need to make a firm decision of the mind to love those who do harm to us, to serve those who hurt us so badly, to forgive those who do not deserve it and to make sacrifices for reconciliation and peace. When our human nature tells us to do just the opposite, we have to be as shrewd, imaginative, prompt, resolute and prudent as the steward in this parable to overcome these natural/human tendencies and come out successfully like him.

In our personal and spiritual life, we can ask ourselves whether we use the same shrewdness and prompt decision and action. For example, if one’s addiction to alcohol, drugs, mobile phone, internet, T.V., sex, etc., damages character and causes unrest in one’s family, one cannot overcome it by half-hearted resolutions. One has to accept one’s defeat over that addictive habit and take a drastic decision to surrender oneself into God’s hands and allow him to take control of one’s life. One who decides not to drink alcohol in a society where it is culturally promoted has to use a number of tricks to escape from the occasions for drinking. He may have to make excuses such as: “I have some urgent work and cannot go to that place,” “I am not keeping well and am forbidden to drink”….. Of course, one has to behave like a ‘dishonest steward’ to save oneself from utter ruin. This is what we call a sinless ‘white lie’ which does no harm either to oneself or others; on the contrary saves us from spiritual and social downfall or breakdown. Similarly, one who is undergoing depression needs to take a swift and prompt decision to seek help before it is too late. The message is: In times of crises nothing short of a radical decision will prevent a disaster in our life.

In the midst of so many conflicting values and allurements in the world today, we need to use the same resoluteness and imaginative decision and act promptly like the cunning steward in order to preserve our goodness, honesty and integrity. For instance, if we do not want to be a part of the corrupt practices of the world in our workplaces and public life, we need to make shrewd plans to escape from its all-pervading trap. Whenever we are confronted with worldly values which totally negate the gospel-values, our conduct or action reveals whether we are ‘children of light’ or ‘children of this generation’ (that is, secular world, cf. 16:8). There is always a temptation to follow the crowd (because everybody is doing it, though wrong) and avoid consequences. Remember the common refrain: “Why should I burn my fingers?”

Let’s apply this message to socio-political situation of the modern world. The whole world today faces several crises, such as the challenge posed by the poor nations to the rich and powerful nations; global warming and environmental degradation; growth of terrorist organizations; violation of human rights….. We have to question whether our world leaders have the swiftness, prudence and political will exhibited by the steward of this story to take a decisive action to save the Mother Earth from further environmental disasters such as global warming up, climate change, water crisis, etc. Injustice done to God’s creation is alarming and the world is in a crisis situation just like the steward in this story was in. The challenge posed by the education and empowerment of the poor, the indigenous people and the downtrodden, and their political consciousness leads the powerful class to rethink about their traditional views about them and their bad treatment of them. Faced with the new awakening among the weaker and the marginalized sections of our society, we need to take prudent and imaginative steps to bring them to the mainstream of society.

The Lord has entrusted us also with stewardship of material and spiritual wealth and responsibilities in our state of life or jobs. Today’s gospel text leads us to self-examination whether we use our master’s wealth responsibly or dishonestly and wastefully as the steward of this parable did. This passage hints that we are not really owners of anything but only stewards of which we have to give an account. We won’t be able to give proper account if we live merely by chances as they come, and not by choosing to live a life in accordance with the gospel. Though we have earned our wealth, it is not going to be permanently ours; after all, it is our Master’s wealth. It is a gift entrusted to us by our Master. We are accountable to the Master concerning the way we use our money/ possessions/ material wealth. We need to always remind ourselves that God gives us material wealth and resources to spend them not only for our needs, but also to test our faithfulness to Kingdom-values. Our riches, give us enough opportunities to help the needy.

Jesus calls material possessions “dishonest wealth” (literally “unrighteous mammon”), because the love of material things is often at the root of various kinds of sin. As St. Paul puts it: “Those who want to be rich fall into temptation, and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith …. (1 Tim 6:9-10). Allurement of wealth can lead people to commit all sorts of unrighteous acts such as unjust, illegal and corrupt ways of earning money. Therefore Jesus tells us in this parable to use material wealth or possessions wisely and prudently. We are called to resist the temptation of ‘worshipping’ or deifying money and wealth. We need to use some of our wealth to help them so that they become our friends. When our money becomes useless at the hour of our death, the poor will welcome us into the Father’s house. Therefore, we should exhibit the same shrewdness or astuteness for our future eternal security as shown by the steward of this story for his earthly security.

But, instead of taking prompt action, we ignore the critical issues, postpone decisions and sleep over them out of fear of backlash, opposition, criticism or out of desire for personal gain. We need to repent for two things: (1) for the times we have failed to respond positively and promptly to Jesus’ message (of God’s Kingdom) just like the leaders of Israel; (2) for our lethargy and for wavering in our decision to follow the Lord radically as was the case of his disciples.

5.  Response to God's Word

Is our life driven by the values of Christ or the world? In spite of calling ourselves children of light, do we follow the dark forces of this world? Are we serious and prompt in taking decision in favour of Christ’s values every day when we are confronted with negating values? Do we use the shrewdness used by the cunning steward of today’s parable (or by the business people in the world) to make the Kingdom-values realised in our families and society? What prompt action can we take to uphold family values of togetherness and deeper communication, when everybody wants to go where he/she wants, and do what he/she wants on Sundays (which is the only off-day in a week for many)?

6.  A Prayer

Jesus, give us the grace and strength to act resolutely and decisively in favour of love, peace, justice and in favour of the poor and the marginalized. We are sorry for the times we avoided or postponed decisions to live by your values out of fear of consequences. Grant that we may take shrewd and prompt action in favour of your holy will in times of crises in our personal and spiritual life as well as in crisis situations of our world today. Amen.

 

24th Sunday of Ordinary Time (C)

 Twenty-fourth Sunday of Ordinary Time (C) [Lk 15:1-32]

11.09.2022

The Parables of the Lost Sheep, the Lost Coin and the Prodigal Son

Readings: (1) Ex 32:7-11.13-14 (2) 1 Tim 1:12-17

[Note: For today’s reflections we are taking only the shorter version of today’s gospel reading (Lk 15:1-10), since the parable of the Prodigal Son (Lk 15:11-32) will be taken up for the Fourth Sunday of Lent, Year C.]

1.  Theme in brief

God’s joy in forgiving a repentant sinner

2.  Focus Statement

Our God is a God who ceaselessly seeks after and forgives sinners – however insignificant they may be – out of his boundless compassion, and rejoices over their repentance.

3.  Explanation of the text

All the three parables of today’s gospel speak of God’s joy over the repentance and return of a lost sinner. Jesus gives these parables in answer to the grumbling by scribes and Pharisees at his association and table-fellowship with the sinners and tax-collectors (15:2). Through these parables he demonstrates the main reason for his association with them: he wants to project God’s own compassionate love which goes seeking after a sinner until he/she is found.

The first parable of the Lost Sheep begins with the words: “Which one of you…..does not…. go after the one that is lost…. “(15:3). Actually, the opposite is true. Not many of us will like to put the ninety-nine at such a great risk of getting attacked by the wild animals (in places where such animals are rampant) in order to save one strayed sheep. Unless there is a neighbour to keep an eye on the ninety-nine, normal thing a shepherd would do is to save the ninety-nine and forget about the one that is lost. Secondly, which shepherd would really throw a party over the finding of a single lost sheep? Or which woman would bear the expense of a party for finding a single lost coin? It is clear that the parable emphasizes the gratuitous and boundless love of God towards lost sinners. Even if human shepherds may not go, God goes in search of one lost sheep (sinner) out of his boundless love, and he has sent his Son (Jesus) precisely for this mission – to seek out and save the lost (cf. Lk 19:10).

These parables emphasize greatly the extravagant joy with which God welcomes sinners and rejoices over their return. This text brings out the contrast between the grumbling of the Pharisees and scribes and the great joy in heaven as well as on earth when the lost ones are found. We find the words “rejoicing” and “joy” repeated five times in verses 5 -7 and 9-10.  There is more joy in heaven over the change of heart (repentance) of one sinner than over ninety-nine righteous persons (15:10). Here Jesus hints at the scribes and Pharisees – since they object to his association with sinners – who are self-righteous and think that they need no repentance. The point is, God goes in search of sinners and brings them back with love so as to have the joy of forgiving them. The more He forgives the more He rejoices.

The second parable of the Lost Coin is a ’feminine’ parable where God is unusually compared to a woman. True to her feminine trait she goes for minute details as she meticulously seeks after a small sum that is lost – one silver coin out of ten she possessed.  She turns her house upside down by lighting up its darkened areas and sweeping it, thinking that it may tinkle in the rubbish. When she finds it, she cannot contain her joy, but shares it with others. Both the shepherd and the woman invite their friends and neighbours to rejoice over finding one lost sheep and one coin (15:6, 9). The point is clear that God’s mercy towards the lost sinners is as ‘foolish’ as that shepherd who abandons the ninety-nine sheep to save one, and that woman who (to give a modern comparison) throws a party in which she spends a good sum for a single coin. Even an insignificant sinner (as little as a coin) is precious in God’s eyes.

The shepherd and the woman in these parables project the image of a God who actively seeks out each and every individual who is lost. This is the reason why there is an emphasis on the “one” lost sheep out of the ninety-nine and one lost coin out of the ten. God’s finding and rejoicing is also connected to the “one” sinner who repents (15:7; 10). These parables picture God's desire to find sinners and bring them back to the path of love. When a sinner repents and turns back to God, there is so much joy in heaven, as if heaven throws a party.

4.  Application to life 

Harbouring resentment and grudges against those who have wronged us is very much in our human nature. Due to this, we picture God also to be like us – just waiting to be vindictive for the sins we commit against him. From today’s parables of the Lost Sheep and the Lost Coin told by Jesus we get totally a different picture of God. He is like the loving parent who has lost the only child and who becomes restless until the child is found. Jesus, through these parables challenges the concept of God, which the Pharisees in his time and many others in our own times have about God. Far from drawing the picture of a revengeful and punishing God (who avenges unrighteousness), Jesus shows in his action as well as in these parables God’s true nature of seeking out the lost sinners, finding, forgiving and rejoicing over their repentance and return. Let us consider the speciality and sharpness of these parables:

First of all, these parables highlight God’s boundless compassion – as such not for sinners in general, but for each and every individual sinner. The shepherd and the woman go after one lost sheep and coin. This shows how much care, concern and compassion God has for each of us whenever we sin. These parables demonstrate the height and depth of his liberating and saving love for the lost. He loves each one of us, as if we were the only objects of his love. He is a God who suffers the loss of one single and insignificant sheep or coin like us. All those who have gone astray, separated from him and totally lost are VIPs for God.

Secondly, we come to know from these parables that God continually takes the initiative to call us to repentance, offers us mercy and forgiveness. He loves us first before we love him and one another (1 Jn 4:19). His initiative in seeking out sinners springs forth from his great compassion for sinners. St. Paul says that “God proves his own love for us in that while we were still sinners, Christ died for us” (Rom 5:8). Left to ourselves, we would have been totally lost. This initiative costs God so much that he allows his Son to become a servant to the point of giving (sacrificing) his life as a ransom for many (Mk 10:45), and dying a disgraceful death on the cross.

Thirdly, we come to know from these parables that our God is a God who actively seeks after those have wandered far away from his presence on account of their sins or have broken off their relationship with him. More than we long for him, he longs for us and wants to bring us back. As sinners we are lost until God finds us. Whenever we break off our relationship with him by our sins we should think how diligently he must be looking for us or seeking after us. God’s rule or Kingdom comes very close to us only when we understand that we are lost. We can be found only when we have the sense of being lost. To be chained to the fetters of sin and evil habits is to be lost and to go astray from the Father’s love. From theses parables we understand that God is not satisfied with waiting for his rebellious children until they return to him after finding a dead-end. Instead, he goes out in search of them out of his abundant love until he finds them just like the shepherd and the woman in today’s stories relentlessly search for the lost sheep and the coin until at last they are found. If we are saved, it is not because we sought after God first, but because God is seeking after us until we were found. It is he who goes after sinners like us as meticulously as that woman (in today’s story) searched for a single lost coin. He is a God who continues to love those who have abandoned him, gone astray in total lovelessness and debasement and who do not care for him the least bit. It is precisely for this – to seek out and save the lost (Lk 19:10) – he sent his Son Jesus.

Fourthly, how greatly God rejoices when sinners come back to him with a repentant heart. He rejoices in forgiving us. We may have so many experiences of being lost and found by our Good Shepherd in the past. If we are lost, it’s not because God lost us. It’s because our sin has caused us to lose him. Even if we stray in future again and again, it is a matter of great joy in our heart to know that we have SOMEONE who is unceasingly looking for us and is waiting to lay us on his shoulders and ‘throw a party’ for us out of his joy. The icon (image) of Jesus laying his lost sheep on his shoulders (15:5) in so many religious pictures is ever in front of our eyes, reminding his care, compassion and concern for the lost ones like us and his joy in accepting us in his loving embrace when we return to him. This kind of love gives us the feeling of how hard-hearted and self-righteous we become (like the scribes and the Pharisees) when we refuse his love and go astray again and again. In a way, we become like a kill-joy when we deprive God of the joy of forgiving us.

Finally, this passage reminds us of our own mission of becoming a shepherd looking out for the lost seep and a woman diligently searching for a lost coin.  Each one of us who has experienced being lost and found, has to show the same concern for others who are lost as the shepherd feels for the lost sheep. There is no dearth of lost, confused, disillusioned and aimless people in our world, even around us. We also have so many unloved, uncared for and neglected people in our society. As disciples of Christ, As disciples of Christ, seeking after the lost "sheep" and "coins" should be our priority also, just as it was our Master’s. We have an obligation to search for the straying sheep, and bring them into the fold, for greater rejoicing.

Sometimes, instead of showing God’s great compassion and concern for the lost ones, and rejoicing over their return, heart of hearts we want to see them destroyed and eliminated, just like the Pharisees. Instead of seeking after them with the intention of saving them, we sometimes avoid them. Today it is fitting to reflect and see whether the reform and improvement of our neighbours give us more sadness and sorrow than joy. If God rejoices over repentant sinners so greatly, should we not? As humans, normally, we rejoice over getting a good result in exams, a new job, a new vehicle, a good profit in business, etc. But do we also rejoice in a similar way when a sinner changes his/ her ways and becomes a better person? Since it does not come to us naturally, motivated by attitude of God towards repentant sinners, we need to practice it out of choice.

If Jesus came to seek out and save sinners, should we not consider it our mission also, as his disciples? The Lord makes us his instruments to bring back the lost one to him. Even if we do not succeed always in this mission, we are called to be faithful to it. After the model of Christ, we too can become ‘shepherds’ to the lost ‘sheep’ in various ways:  a father can become a shepherd by spending time with his children to guide and direct them; a mother by nursing, caring and supporting a sick/ disobedient/ mischievous child; a teacher by locating and helping dull students; a leader of a committee/ council/ organization by going to visit those who do not come for meetings…

5.  Response to God's Word

Do we have a keen sense of being lost now and then, or are we like the self-righteous Pharisees? Do we feel that God is continuously looking for us and waiting to see our return? Do we feel that around us there are people who are lost and need a return to their Father’s house? Today how can we become a shepherd to the lost, disillusioned and neglected people? Does reform and improvement of our neighbours bring more sadness and sorrow to us than joy? Do we rejoice more over the going astray of sinners than over their return? Do we share the joy of our neighbours when they change their ways and improve their conduct? Like God, do we experience joy in forgiving somebody who has hurt or harmed us? Or, if ever we forgive, we do it grudgingly?

6.  A Prayer

What thanks can we render you, O merciful God, for your boundless compassion! You are a God who goes out in search of sinners like us out of your boundless love and mercy until we are found. You continually call us to repentance and offer us mercy and forgiveness. In the past whenever we were lost, you came in search of us. Even if we stray in future again and again, we know that we have SOMEONE who is unceasingly looking for us and is waiting to lay us on his shoulders. May this thought melt our hearts in such a way that we consider going astray from you as the greatest act of ingratitude and betrayal. May this experience lead us to realize the need of radiating this love to those who are lost, disillusioned, unloved and uncared for around us. Amen.