Saturday of the Second Week of Lent
and St. Cyril of Jerusalem
Readings for the Saturday the 2nd Week of Lent
Biographical Information on St. Cyril of Jerusalem
Reflection:
Now, deep in our time of introspection and reflection on our human failings, we hear one of the great parables of Divine Mercy the "Prodigal Son". If ever a people called to follow the law of Christ needed something to give hope, this story and its companion the "Lost Sheep" parable provide that ray of light. Just when we are thinking; "I've tried and I've tried and I just cannot seem to come up the standard Christ set for me," comes the story of the Prodigal.
What hit me most dramatically came as I was reflecting, it actually leaked in from the morning news going in another room. I heard about a carjacking in Pontiac in which a 70 year old retired police officer was shot and seriously wounded. The news reported the search was on for four youths identified as the perpetrators. My first thought was; those scum bags, shooting a retiree and taking his car. Then I went back to my reflection and though, "My God, they are your sons as well," and they would be welcomed home if they chose to go there, and the fatted calf would be killed for them.
I'm sure I'm not alone in that kind of trap. God is still working on my attitudes and reflexes. Perhaps one day, if I work very hard at it, I will have the reflexes to think "God forgive them and keep them safe until they come home." It is our only hope as well since we do not earn his mercy, but receive it through his grace. In the mean time, I highly recommend the Divine Mercy Chaplet. Pax.
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Mic 7:14-15, 18-20
Jerome Biblical Commentary[2]
14 4 Shepherd your people with your staff, the flock of your inheritance, That dwells apart in a woodland, in the midst of Carmel. Let them feed in Bashan and Gilead, as in the days of old;
4 [14-17] This prayer appears to be from the time after the return from exile (537 B.C.), when the people, few in number, possessed only a fragment of their former land, and were surrounded by hostile nations.
(iii) A prayer to Yahweh (7:I4-I7). This prayer seems to date from the time after the return from exile when the Jews were trying to rehabilitate themselves. There is a perceptible note of nostalgia and loneliness in this passage. The Lord is addressed as the shepherd of his people; they ask him to bring them out of the forest and into fertile pastures. 14. Carmel: The splendor and fertility of this mountain on the coast of Palestine made a lasting impression on the Israelites. Bashan was a fertile region in Transjordan, famous for its oaks and forests; it was also ideal for growing wheat and raising cattle. Nearby Gilead was also famous for its oaks, pines, and pasture land.
15 As in the days when you came from the land of Egypt, show us wonderful signs.
15-17. The Lord will work signs comparable to those associated with the Exodus. In the face of such wonders, the neighboring nations will be confounded and terrified.
18 Who is there like you, the God who removes guilt and pardons sin for the remnant of his inheritance; Who does not persist in anger forever, but delights rather in clemency,
19 And will again have compassion on us, treading underfoot our guilt? You will cast into the depths of the sea all our sins;
20 You will show faithfulness to Jacob, and grace to Abraham, As you have sworn to our fathers from days of old.
(iv) Israel's prayer for forgiveness (7:18-20).
The closing verses of Mi are addressed to the God of forgiveness. The book ends by recalling the promises of the covenant binding Yahweh and the patriarchs. The Lord had pledged his "faithfulness" ('emet) and "grace" (hesed) to the Israel of old, and he was not about to renege now.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 103:1-2, 3-4, 9-10, 11-12
Jerome Biblical Commentary
1 Of David. 1 Bless the LORD, my soul; all my being, bless his holy name!
2 Bless the LORD, my soul; do not forget all the gifts of God,
1 [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Psalm 103:1-5), then moves on to God's mercy toward all the people (Psalm 103:6-18). Even sin cannot destroy that mercy (Psalm 103:11-13), for the eternal God is well aware of the people's human fragility (Psalm 103:14-18). The psalmist invites the heavenly beings to join in praise (Psalm 103:19-22).
Ps 103. A thanksgiving Ps of deep, religious sensitivity. However, it could be just as easily termed a hymn of praise; it is a simple and beautiful reaction to God's goodness. Structure: 1-5, a hymn like acknowledgment of Yahweh's goodness, which has been shown to him in the past; 6-18, a description of the Lord's treatment of Israel (the change to pI. suggests a choir); 19-22, a conclusion in hymn style. 1-2. The hymnlike exhortation to one's self ("soul") is also found in Ps 104:1.
3 Who pardons all your sins, heals all your ills,
4 Delivers your life from the pit, surrounds you with love and compassion,
3-5. Although he speaks to the community, he doubtless reflects his own personal experiences. The verses are addressed to himself ("your" in sing. in opposition to the pI. in 6ff). Yahweh is a saving God, who forgives man's sin and blesses him with good things. The "eagle" is a symbol of perennial youthful vigor (Is 40 :3).
9 God does not always rebuke, nurses no lasting anger,
10 Has not dealt with us as our sins merit, nor requited us as our deeds deserve.
6-10. From the concrete acts of "justice" in the salvation history the author goes to the universal attributes of God (8) that are revealed by such history-expressed in the theological formula of Ex 34 :6. The paradox in 10 is noteworthy; "God's grace is greater than man's sin" is Weiser's apt comment.
11 As the heavens tower over the earth, so God's love towers over the faithful.
12 As far as the east is from the west, so far have our sins been removed from us.
11-18. The comparisons (cf. Is 55 :8-19) come to a climax in the love of a "father" (13), which is rooted in God's creation of man: "he remembers that we are dust.'" There is a beautiful contrast between man's brevity ("grass," cf. Is 40:7-8) and the enduring "kindness" and "justice" of God toward those who "keep his covenant." It is such lines as these that give the lie to the popular travesty of the OT as a testament of fear.
Scripture from Lk 15:1-3, 11-32
Jerome Biblical Commentary
1 1 The tax collectors and sinners were all drawing near to listen to him,
1 [1-32] To the parable of the lost sheep (Luke 15:1-7) that Luke shares with Matthew (Matthew 18:12-14), Luke adds two parables (the lost coin, Luke 15:8-10; the prodigal son, Luke 15:11-32) from his own special tradition to illustrate Jesus' particular concern for the lost and God's love for the repentant sinner.
(r) THE PARABLES OF MERCY (15:1-32). In this chapter Luke presents three parables that have in common the note of divine mercy toward sinners; he thus presents the distilled essence of the good news, the gospel within the Gospel. 1. tax collectors and sinners: See 5 :30; 7:34.
2 but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them."
2. this man receives sinners: An exclamation quickly gives the setting or the provocation of the parables (see 14:15; cf. W. R. Farmer, NTS 8 [1961-62] 301-16). Similar coupling of parables exists in 12:24-28; 13:18-21;' 14:28-33.
3 So to them he addressed this parable.
3-7. The parable of the lost sheep is given first (see also Mt 18:12-14; cf.Jn 10; Ez 34:rr-16). Mt includes it among the instructions to the apostles about their obligations as pastors of the Church; Lk, on the other hand, uses the parable to answer why Jesus welcomes sinners. Mt emphasizes seeking; Lk, the joy of finding (J. Dupont, LumViSup 34 [1957] 15-23).
11 Then he said, "A man had two sons,
11-32. The parable of the two brothers (often called the "Prodigal Son") is found only in Lk. . Luke knits the chapter together by repeating the concluding refrain (vv. 7, 10, 24, 32).
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.
12. my share of the property: A father can abdicate before his death and divide his wealth (1 Kgs 1-2; Sir 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.
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.
13. loose living: The Gk word speaks of unrestrained sensuality and spendthrift extravagance. The elder son describes his brother's conduct more precisely in v. 30.
16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.
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.
16. pods: The fruit of the carob tree (ceratonia siliqua). He was too disgusted to eat with the pigs; no one gave him anything else. He must have stolen his food.
18 I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you.
19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers."'
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.
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.
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; 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, 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.
18. I will. . . return: Cf. Hos 2:9 (V g 2 :7). against heaven: Circumlocution for God. The remembrance of his father's goodness revives hope and compunction. The father first seeks the lost son by the memory he has instilled; he is seeking the boy before the lad thinks to return (v. 20b). 22. Cf. Gn 41 :42. 29. The elder son omits the polite address, "Father," used by the younger son (v. 21).
30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.'
30. He contemptuously speaks of "this one" instead of saying "my brother."
31 He said to him, 'My son, you are here with me always; everything I have is yours.
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.'"
31. son: There is an affectionate ring in the Gk teknon, lit., "[my] child." This parable not only vindicates Jesus' kingly regard toward "sinners" (v. 2; not just immoral persons, but those too poor or too ignorant to know every legal refinement), but the refrain, "dead but come to life," makes us think of Jesus' passion and resurrection. Jesus, by his union with human nature, becomes the wayward son! (Cf. C. H. Giblin, CBQ 24 (12,62] 15-31, for a different view.)
and St. Cyril of Jerusalem
Readings for the Saturday the 2nd Week of Lent
Biographical Information on St. Cyril of Jerusalem
Reflection:
Now, deep in our time of introspection and reflection on our human failings, we hear one of the great parables of Divine Mercy the "Prodigal Son". If ever a people called to follow the law of Christ needed something to give hope, this story and its companion the "Lost Sheep" parable provide that ray of light. Just when we are thinking; "I've tried and I've tried and I just cannot seem to come up the standard Christ set for me," comes the story of the Prodigal.
What hit me most dramatically came as I was reflecting, it actually leaked in from the morning news going in another room. I heard about a carjacking in Pontiac in which a 70 year old retired police officer was shot and seriously wounded. The news reported the search was on for four youths identified as the perpetrators. My first thought was; those scum bags, shooting a retiree and taking his car. Then I went back to my reflection and though, "My God, they are your sons as well," and they would be welcomed home if they chose to go there, and the fatted calf would be killed for them.
I'm sure I'm not alone in that kind of trap. God is still working on my attitudes and reflexes. Perhaps one day, if I work very hard at it, I will have the reflexes to think "God forgive them and keep them safe until they come home." It is our only hope as well since we do not earn his mercy, but receive it through his grace. In the mean time, I highly recommend the Divine Mercy Chaplet. Pax.
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Mic 7:14-15, 18-20
Jerome Biblical Commentary[2]
14 4 Shepherd your people with your staff, the flock of your inheritance, That dwells apart in a woodland, in the midst of Carmel. Let them feed in Bashan and Gilead, as in the days of old;
4 [14-17] This prayer appears to be from the time after the return from exile (537 B.C.), when the people, few in number, possessed only a fragment of their former land, and were surrounded by hostile nations.
(iii) A prayer to Yahweh (7:I4-I7). This prayer seems to date from the time after the return from exile when the Jews were trying to rehabilitate themselves. There is a perceptible note of nostalgia and loneliness in this passage. The Lord is addressed as the shepherd of his people; they ask him to bring them out of the forest and into fertile pastures. 14. Carmel: The splendor and fertility of this mountain on the coast of Palestine made a lasting impression on the Israelites. Bashan was a fertile region in Transjordan, famous for its oaks and forests; it was also ideal for growing wheat and raising cattle. Nearby Gilead was also famous for its oaks, pines, and pasture land.
15 As in the days when you came from the land of Egypt, show us wonderful signs.
15-17. The Lord will work signs comparable to those associated with the Exodus. In the face of such wonders, the neighboring nations will be confounded and terrified.
18 Who is there like you, the God who removes guilt and pardons sin for the remnant of his inheritance; Who does not persist in anger forever, but delights rather in clemency,
19 And will again have compassion on us, treading underfoot our guilt? You will cast into the depths of the sea all our sins;
20 You will show faithfulness to Jacob, and grace to Abraham, As you have sworn to our fathers from days of old.
(iv) Israel's prayer for forgiveness (7:18-20).
The closing verses of Mi are addressed to the God of forgiveness. The book ends by recalling the promises of the covenant binding Yahweh and the patriarchs. The Lord had pledged his "faithfulness" ('emet) and "grace" (hesed) to the Israel of old, and he was not about to renege now.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 103:1-2, 3-4, 9-10, 11-12
Jerome Biblical Commentary
1 Of David. 1 Bless the LORD, my soul; all my being, bless his holy name!
2 Bless the LORD, my soul; do not forget all the gifts of God,
1 [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Psalm 103:1-5), then moves on to God's mercy toward all the people (Psalm 103:6-18). Even sin cannot destroy that mercy (Psalm 103:11-13), for the eternal God is well aware of the people's human fragility (Psalm 103:14-18). The psalmist invites the heavenly beings to join in praise (Psalm 103:19-22).
Ps 103. A thanksgiving Ps of deep, religious sensitivity. However, it could be just as easily termed a hymn of praise; it is a simple and beautiful reaction to God's goodness. Structure: 1-5, a hymn like acknowledgment of Yahweh's goodness, which has been shown to him in the past; 6-18, a description of the Lord's treatment of Israel (the change to pI. suggests a choir); 19-22, a conclusion in hymn style. 1-2. The hymnlike exhortation to one's self ("soul") is also found in Ps 104:1.
3 Who pardons all your sins, heals all your ills,
4 Delivers your life from the pit, surrounds you with love and compassion,
3-5. Although he speaks to the community, he doubtless reflects his own personal experiences. The verses are addressed to himself ("your" in sing. in opposition to the pI. in 6ff). Yahweh is a saving God, who forgives man's sin and blesses him with good things. The "eagle" is a symbol of perennial youthful vigor (Is 40 :3).
9 God does not always rebuke, nurses no lasting anger,
10 Has not dealt with us as our sins merit, nor requited us as our deeds deserve.
6-10. From the concrete acts of "justice" in the salvation history the author goes to the universal attributes of God (8) that are revealed by such history-expressed in the theological formula of Ex 34 :6. The paradox in 10 is noteworthy; "God's grace is greater than man's sin" is Weiser's apt comment.
11 As the heavens tower over the earth, so God's love towers over the faithful.
12 As far as the east is from the west, so far have our sins been removed from us.
11-18. The comparisons (cf. Is 55 :8-19) come to a climax in the love of a "father" (13), which is rooted in God's creation of man: "he remembers that we are dust.'" There is a beautiful contrast between man's brevity ("grass," cf. Is 40:7-8) and the enduring "kindness" and "justice" of God toward those who "keep his covenant." It is such lines as these that give the lie to the popular travesty of the OT as a testament of fear.
Scripture from Lk 15:1-3, 11-32
Jerome Biblical Commentary
1 1 The tax collectors and sinners were all drawing near to listen to him,
1 [1-32] To the parable of the lost sheep (Luke 15:1-7) that Luke shares with Matthew (Matthew 18:12-14), Luke adds two parables (the lost coin, Luke 15:8-10; the prodigal son, Luke 15:11-32) from his own special tradition to illustrate Jesus' particular concern for the lost and God's love for the repentant sinner.
(r) THE PARABLES OF MERCY (15:1-32). In this chapter Luke presents three parables that have in common the note of divine mercy toward sinners; he thus presents the distilled essence of the good news, the gospel within the Gospel. 1. tax collectors and sinners: See 5 :30; 7:34.
2 but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them."
2. this man receives sinners: An exclamation quickly gives the setting or the provocation of the parables (see 14:15; cf. W. R. Farmer, NTS 8 [1961-62] 301-16). Similar coupling of parables exists in 12:24-28; 13:18-21;' 14:28-33.
3 So to them he addressed this parable.
3-7. The parable of the lost sheep is given first (see also Mt 18:12-14; cf.Jn 10; Ez 34:rr-16). Mt includes it among the instructions to the apostles about their obligations as pastors of the Church; Lk, on the other hand, uses the parable to answer why Jesus welcomes sinners. Mt emphasizes seeking; Lk, the joy of finding (J. Dupont, LumViSup 34 [1957] 15-23).
11 Then he said, "A man had two sons,
11-32. The parable of the two brothers (often called the "Prodigal Son") is found only in Lk. . Luke knits the chapter together by repeating the concluding refrain (vv. 7, 10, 24, 32).
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.
12. my share of the property: A father can abdicate before his death and divide his wealth (1 Kgs 1-2; Sir 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.
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.
13. loose living: The Gk word speaks of unrestrained sensuality and spendthrift extravagance. The elder son describes his brother's conduct more precisely in v. 30.
16 And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.
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.
16. pods: The fruit of the carob tree (ceratonia siliqua). He was too disgusted to eat with the pigs; no one gave him anything else. He must have stolen his food.
18 I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you.
19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers."'
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.
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.
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; 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, 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.
18. I will. . . return: Cf. Hos 2:9 (V g 2 :7). against heaven: Circumlocution for God. The remembrance of his father's goodness revives hope and compunction. The father first seeks the lost son by the memory he has instilled; he is seeking the boy before the lad thinks to return (v. 20b). 22. Cf. Gn 41 :42. 29. The elder son omits the polite address, "Father," used by the younger son (v. 21).
30 But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.'
30. He contemptuously speaks of "this one" instead of saying "my brother."
31 He said to him, 'My son, you are here with me always; everything I have is yours.
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.'"
31. son: There is an affectionate ring in the Gk teknon, lit., "[my] child." This parable not only vindicates Jesus' kingly regard toward "sinners" (v. 2; not just immoral persons, but those too poor or too ignorant to know every legal refinement), but the refrain, "dead but come to life," makes us think of Jesus' passion and resurrection. Jesus, by his union with human nature, becomes the wayward son! (Cf. C. H. Giblin, CBQ 24 (12,62] 15-31, for a different view.)
posted by Deacon Jim | 1:43 AM
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