Additional insights on the First Reading from Fr. Tony

Today we hear the story of the reconciliation of God’s Chosen People with their God at Gilgal (within the eastern limits of Jericho), by means of a Passover meal, which made use of grain that had grown Promised Land. This celebration of the Passover banquet by Joshua and the Israelites while encamped at Gilgal on the plains of Jericho marks the “homecoming” of God’s people to the Promised Land. Their paschal banquet at Jericho also marks the beginning of their new life as God’s liberated and covenant people. For forty years in the desert, they had rebelled again and again against God and against the leadership of Moses. Nevertheless, God had forgiven them every time they repented. Finally, He had brought them to the Promised Land. In thanksgiving, they celebrated the Passover, asking Yahweh’s forgiveness, just as they had begun their journey out of Egypt with the first Passover sacrifice and meal. Joshua’s story is particularly pertinent to the Israelites who were taken to Babylon as slaves in 587 BC. It reminded them that the same God who had brought their ancestors from Egypt to the Promised Land would be merciful to them and forgive their sins of infidelity, provided they repented and were reconciled with Him. The people were to believe that, as God had responded positively to their repentant ancestors in the past, He would also hear their penitent cries, forgive them once again and keep all His ancient promises. Lent is a time for us to “pass over,” from the world of injustice we have created to a world of reconciliation. It is our time to turn hatred to love, conflict to peace, death to eternal life.

Additional insights on the Second Reading from Fr. Tony

Here, St. Paul emphasizes the uniqueness of every individual in the Corinthian community – “Whoever is in Christ is a new creation!” Then he explains “the ministry of reconciliation” he had received from Christ and exercised among them, as the continuation both of Yahweh’s ministry and of the reconciliation that occurred in Temple worship. He tells the Corinthian converts that they are a new creation, made so through the blood of Christ. It is the shedding of Christ’s blood that has reconciled them with God and made them righteous, so they have reason to rejoice. Paul further reminds the faithful at Corinth that the apostles are ambassadors of Christ, announcing this reconciliation, which God offers to all humanity through Jesus Christ. Hence, he appeals to the Corinthians to be reconciled to God and to one another, thus sharing in God’s plan of salvation. The Apostle teaches us that God is constantly reconciling everyone to Himself. Like the Corinthians, we have each been made a new creation, and each of us has been given many second chances. Hence, it is also our ministry to proclaim that reconciliation by being reconciled with those around us, unconditionally, with no strings attached.

Additional insights on the Gospel from Fr. Tony

The significance of the parable: The parable of the prodigal son is called “the greatest short story in the world” (Charles Dickens), “the gospel of the gospels“, “the gospel of the outcasts,” and the “parable of the prodigal father” (because the father is generous, excessive and extravagant with his love and because the Father’s prodigal love finds its completion in Jesus Christ). But the popular name, parable of the prodigal son, fails to indicate that the father has two lost sons, not one. The world-famous portrait of the “Return of the Prodigal Son” by the 17th century Dutch artist Rembrandt (Rembrandt Harmenszoon van Rijn, July 15, 1606 – October 4, 1669; Wikipedia), now at the Hermitage museum in Russia, Balanchine’s famous choreography of this parable, the Russian composer Prokofiev’s suite based on the Prodigal Son, and numerous other artistic works around the world depicting this theme, demonstrate the lingering impact of this parable on human hearts down through the centuries. Acknowledging the allegation that he mingled with the sinners, Jesus outlines the three aspects or dimensions of repentance, by presenting three characters in this parable: 1) the repentant younger son, 2) the forgiving father and 3) the self-justifying elder son. This is a double-edged parable. The lesson of Divine mercy to sinners is shown by the Father’s reception of the returned younger son. A stern warning is given to the self-righteous people by presenting the dialogue between the father and his older son.

The repenting son: He began by wanting freedom from his father. Hence, he forced his father to give him his right to one-third of his father’s property (as stipulated in Dt 21:17). The son then sold his property and traveled to a far-off city where he realized all his wild dreams of a carefree life. Finally, bankrupt, abandoned by his “friends,” and faced with a local famine, he was forced to take up the job of feeding pigs – a job forbidden to the Jews. At last, awakened by his sufferings, he gathered enough courage to return to his father and confess his sin, thus becoming the model for repentant sinners. He had resolved to become a “hired servant” of his family, thereby regaining a measure of honor and independence, but with a social status matching his guilt and failure. Moreover, he would be able to take care of his father for as long as the father lived.

The prodigal father: The father in the story represents God the Father. According to the law and customs in ancient Palestine, a father could dispose of his property by making a will that would be executed when he died (Nm 36:7-9), or he could give his possessions to his children while still alive. Usually the eldest son received a double share or twice the amount that each of the other sons would receive. But in the parable, the father promptly gave a share of his property to his younger son, bid him a tearful farewell and waited daily for his return. Finally, after squandering his money, his morals, and even his Jewish religious heritage, the boy returned in rags. He confessed his sins, and his father promptly forgave him, kissed him on the cheeks, and healed the broken relationship between them. He ordered a bath for his son, gave him new garments (a sign of honor) and a golden signet ring (sign of authority and trust). By ordering sandals for the feet of his son, the father signaled his reacceptance of the returned penitent as his son. The robe and ring and shoes were a sign that the son would not be received into the house as a servant (slaves did not wear shoes, robes or finger rings) but in his former status as son. The killing of the fatted calf, specially raised for the Passover feast, meant that the entire village was invited for the grand party given in the returned son’s honor. When the elder brother refused to join in the party, the father went out to beg him to be reconciled with his younger brother and to share in the father’s joy. The father assured the elder son of his continuing love and of the son’s secure inheritance and place in the family by saying, “All I have is yours.” Thus, the father symbolizes the loving and unconditionally forgiving Heavenly Father who is excessive, extravagant, and generous with His forgiveness and mercy. The reconciliation of the prodigal son with the prodigal father is celebrated in the form of a grand banquet. Mirroring our Heavenly Father, Jesus, too, squanders his love on those who need it most. Although the story of the prodigal son is often given as an example of repentance, it is actually the story of how God forgives and heals the repentant sinner. Like God, the father in the parable was ready to forgive both of his “sinful” sons even before they repented. St. Thomas Aquinas explains that God already forgives us as soon as we repent, even before we go to confession or perform any penance. The forgiveness the father offers in the parable parallels the forgiveness God offers in real life. That is why Jesus in the Gospels frequently describes God more like a defense attorney than a prosecuting attorney. Let us not ration God’s mercy, because he is a “prodigal” lover (CCC #2845). Nor should we ever judge another as unworthy of our forgiveness or of God’s mercy, because all love is unconditional (CCC #2843,44). When you frown at the actions and words of the Scribes and Pharisees as you read scripture, are you really frowning at yourself? Lent is a good time to adjust our attitudes and actions, with a good examination of conscience. The story is told about how someone asked Abraham Lincoln how he was going to deal with the rebellious southerners when in the aftermath of defeat, they returned to the Union of the United States. Lincoln responded to the inquiry by saying, “I will treat them as if they had never been away.”

The self-justifying elder son: The unforgiving elder son represents the self-righteous Pharisees. He had no feelings of sympathy for his brother. He played the part of a dutiful son, but his heart was not in it. He was resentful, bitter, and angry. He was so jealous of his younger brother that he never wanted to see him again. He leveled a series of allegations against his prodigal brother, whom he viewed as a rival. Instead of honoring his father by joining him in accepting his brother and playing an appropriate role at the meal, the elder son publicly insulted and humiliated his father (vv. 28-30). Jesus includes this character in the story to represent the scribes and Pharisees “who began to complain, saying, ‘This man welcomes sinners and eats with them.’” We are not told how the elder son responded to his father’s plea, or to his father’s assurances of continued love, place and inheritance (“All I have is yours”). Perhaps that is because Jesus meant the scribes and Pharisees to see that their own final response to the Father’s love in sending Jesus had yet to be made, and that they still had time to “return home” to their Father in welcoming Him.