The Fourth Sunday of Lent
Ir-Raba’ Hadd tar-Randan
Messalin
C 156
The
LORD said to Joshua, "Today I have removed the reproach of Egypt Jericho land
of Canaan
L-Ewwel Qari
- mill-Ktieb ta' Ġożwe' 5,9a, 10-13
F'dak iż-żmien, il-Mulej qal lil Ġożwe':
"Illum jien neħħejtilkom minn fuqkom l-għajb tal-Eġittu.Ulied Iżrael
waqqfu l-kamp tagħhom f'Gilgal.
Hemm,fil-witat ta' Ġeriko, għamlu l-Għid filgħaxija tal-erbatax tax-xahar.
U sewwa sew l-għada tal-Għid, huma kielu mill-frott tal-art: ħobż ażżmu u qamħ inkaljat. Minn dakinhar,
wara li kielu mill-frott tal-art, il-manna waqfet. Ulied Iżrael ma kellhomx aktar manna, imma
minn dik is-sena bdew jieklu
milli bdiet tagħtihom l-art ta' Kangħan. Il-Kelma tal-Mulej
Responsorial Psalm PSALM 34:2-3, 4-5, 6-7
R. (9a) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad. R/
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad. R/
Glorify
the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears. R/
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears. R/
Look
to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him. R/
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him. R/
Salm Responsorjali - Salm 33(34)
R/ Duqu u taraw kemm hu
tajjeb il-Mulej!
Kull ħin inbierek il-Mulej;
tifħiru dejjem fuq fommi.
Bil-Mulej tiftaħar ruħi;
Isimgħu l-fqajrin u jifirħu. R/
Xandru l-kobor tal-Mulej miegħi;
ħa ngħollu ismu flimkien.
Jien fittixt tal-Mulej, u weġibni,
minn kull biża' tiegħi ħelisni. R/
Ħarsu lejh u jiddi bil-ferħ wiċċkom,
u ma jkollkomx għax tistħu.
Dan il-fqajjar sejjaħ u l-Mulej semgħu,
u mid-dwejjaq tiegħu kollha ħelsu. R/
Reading 2 2 Corinthians 5:17-21
Brothers
and sisters: Whoever is in Christ is a new creation: the old things have passed
away; behold, new things have come. And all this is from God, who has
reconciled us to himself through Christ and given us the ministry of
reconciliation, namely, God was reconciling the world to himself in Christ, not
counting their trespasses against them and
entrusting to us the message of reconciliation. So we are ambassadors for
Christ, as if God were appealing through us.We implore you on behalf of Christ,
be reconciled to God. For our sake he made him to be sin who did not know
sin,so that we might become the righteousness of God in him. This is the Word of the Lord. This is the
Word of the Lord.
It-Tieni Lezzjoni - Qari mit-Tieni Ittra lill-Korintin 5,17-2
Ħuti, meta wieħed jingħaqad ma' Kristu, isir
ħolqien ġdid; il-qadim għadda u daħal il-ġdid. Kollox ġej minn alla li ħabbibna
miegħu nnifsu permezz ta' Kristu u tana l-ministeru ta' din il-ħbiberija
tal-bnedmin ma' Alla. Alla kien li
ħabbeb il-ħolqien miegħu nnifsu permezz ta' Kristu, bla ma qagħad iżomm il-kont
ta' dnubiethom, u fdalna l-ministeru ta' din il-ħbiiberija. Aħna nagħmluha ta'
ambaxxaturi ta' Kristu bħallikieku Alla stess qiegħed isejjaħ permezz tagħna,
nitolbu fuq li nitolbu f'ġieħ Kristu:
Ħallu lil Alla jħabbihkom miegħu. Dak li ma kienx jaf x'inhu dnub, Alla
għamlu dnub għalina sabiexi aħna nsiru fih ġustizzja ta' Alla. Il-Kelma tal-Mulej
Gospel
Luk e15:1-3, 11-32
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 Jesus addressed this parable: “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.’” This is
the Word of the Lord.
F'dak iż-żmien, il-pubblikani u l-midinbin
kienu jersqu b ħġarhom lejn Ġesu' biex jisimgħuh. U kemm il-Fariżej u kemm il-kittieba kienu
jġemgmu u jgħidu: "Nies midinba
jilqa' għandu dan u jiekol magħhom!" U Ġes' qabad u qalilhom din
parabbla. "Kien hemm raġel li kellu
żewġ ulied. Iż-żgħir qal lil
missieru: "Missier, agħtini s-sehem li jmiss lili
mill-ġid." U dak qassmilhom il-ġid.
Ma kinux għaddew wisq ġranet, meta ż-żgħir sarr kollox u telaq minn Meta
ħela kulma kellu, fuq dak il-pajjiż waqa' ġuħ kbir, u beda jħoss ruħu
fil-bżonn. U mar daħal ma' wieħed minn
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Commentary:
Fr Cantalamessa on the Prodigal Son
Here
is a translation of a commentary by the Pontifical Household preacher, Capuchin
Father Raneiro Cantalamessa, on the readings for this Sunday’s liturgy.
Jesus and Sinners
The
Gospel for the Fourth Sunday of Lent is one of the most celebrated pages of
Luke’s Gospel and of all four Gospels: the parable of the prodigal son.
Everything in this parable is surprising; men had never portrayed God in this
way. This parable has touched more hearts than all the sermons that have been
preached put together. It has an incredible power to act on the mind, the
heart, the imagination, and memory. It is able to touch the most diverse
chords: repentance, shame, nostalgia.
The
parable is introduced with these words: “All the tax collectors and sinners
were drawing near to him to listen to him. The Pharisees and scribes murmured,
saying, ‘This man receives sinners and eats with them.’ So he told them this
parable …” (Luke 15:1-2). Following this lead, we would like to reflect on
Jesus’ attitude toward sinners, going through the whole Gospel, guided also by
our plan for these Lenten commentaries, that is, to know better who Jesus was,
what can be historically known about him.
The
welcome that Jesus reserves for sinners in the Gospel is well known, as is the
opposition that this procures him on the part of the defenders of the law who
accuse him of being “a glutton and a drunkard, a friend of tax collectors and
sinners” (Luke 7:34). Jesus declares in one of his better historically attested
to sayings, “I have not come to call the just but sinners” (Mark 2:17). Feeling
welcomed and not judged by him, sinners listened to him gladly.
But
who were the sinners, what category of persons was designated by this term?
Someone, trying to completely justify Jesus’ adversaries, the Pharisees, has
argued that by this term is understood “the deliberate and impenitent
transgressors of the law,” in other words, the criminals, those who are outside
the law. If this were so, then Jesus’ adversaries would have been entirely
right to be scandalized and see him as an irresponsible and socially dangerous
person. It would be as if a priest today were to regularly frequent members of
the mafia and criminals and accept their invitations to dinner with the pretext
of speaking to them of God.
In
reality, this is not how things are. The Pharisees had their vision of the law
and of what conformed to it or was contrary, and they considered reprobate all
those who did not follow their rigid interpretation of the law. In their view,
anyone who did not follow their traditions or dictates was a sinner. Following
the same logic, the Essenes of Qumran considered the Pharisees themselves to be
unjust and violators of the law! The same thing happens today. Certain
ultraorthodox groups consider all those who do not think exactly as they do to
be heretics.
An
eminent scholar has written: “It is not true that Jesus opened the gates of the
kingdom to hard-boiled and impenitent criminals, or that he denied the
existence of ‘sinners.’ What Jesus opposed were the walls that were erected
within Israel and those who treated other Israelites as if they were outside
the covenant and excluded from God’s grace” (James Dunn).
Jesus
does not deny the existence of sin and sinners. This is obvious from the fact
that he calls them “sick.” On this point he is more rigorous than his
adversaries. If they condemn actual adultery, Jesus condemns adultery already
at the stage of desire; if the law says not to kill, Jesus says that we must
not even hate or insult our brother. To the sinners who draw near to him, he
says “Go and sin no more”; he does not say: “Go and live as you were living before.”
What
Jesus condemns is the Pharisees’ relegating to themselves the determination of
true justice and their denying to others the possibility of conversion. The way
that Luke introduces the parable of the Pharisee and the tax collector is
significant: “He also told this parable to some who trusted in themselves that
they were righteous and despised others” (Luke 18:9). Jesus was more severe
with those who condemned sinners with disdain than he was with sinners
themselves.
But
the novel and unheard of thing in the relationship between Jesus and sinners is
not his goodness and mercy toward them. This can be explained in a human way.
There is, in his attitude, something that cannot be humanly explained, that is,
it cannot be explained so long as Jesus is taken to be a man like other men.
What is novel and unheard of is Jesus’ forgiveness of sins.
Jesus
says to the paralytic: “My son, your sins are forgiven you.”
“Who
can forgive sins but God alone?” Jesus’ horrified adversaries cry out. And
Jesus replies: “‘So that you might know that the Son of Man has the authority
to forgive sins, Get up!’ he said to the paralytic, ‘Pick up your mat and go
home.'” No one could verify whether the sins of that man were forgiven but
everyone could see that he got up and walked. The visible miracle attested to
the invisible one.
Even
the investigation of Jesus’ relationship with sinners contributes therefore to
an answer to the question: Who was Jesus? A man like other men, a prophet, or
something different still? During his earthly life Jesus never explicitly
affirmed himself to be God (and we explained why in a previous commentary), but
he did attribute to himself powers that are exclusive to God.
Let
us now return to Sunday’s Gospel and to the parable of the prodigal son. There
is a common element that unites the parables of the lost sheep, the lost coin,
and the prodigal son, which are told in succession in Chapter 15 of Luke’s
Gospel. What do the shepherd who finds the lost sheep and the woman who finds
her coin say? “Rejoice with me!” And what does Jesus say at the end of each
parable? “There will be more joy in heaven for a converted sinner than for
ninety-nine just people who do not need to convert.”
The
leitmotiv of the three parables is therefore the joy of God. (There is joy
“before the angels of God,” is an entirely Jewish way to speak of joy “in
God.”) In our parable joy overflows and becomes a feast. That father is
overcome with joy and does not know what to do: He orders the best robe for his
son, a ring with the family seal, the killing of the fatted calf, and says to
all: “Let us eat and make merry, for this my son was dead, and is alive again;
he was lost, and is found.”
In
one of his novels Dostoyevsky describes a scene that has the air of having been
witnessed in reality. A woman holds a baby a few weeks old in her arms and —
for the first time, according to her — he smiles at her. All contrite, she
makes the sign of the cross on his forehead and to those who ask her the reason
for this she says: “Just as a mother is happy when she sees the first smile of
her child, God too rejoices every time a sinner gets on his knees and addresses
a heartfelt prayer to him” (“The Idiot”).
Who
knows whether a person who is reading this does not decide finally to give this
joy to God, to smile at him before he dies …
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