Thursday, November 7, 2013
31st Week in Ordinary Time
Parable of the Lost Sheep and Lost Coin
1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.”
3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. 8 “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10 Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
Cited in the Catechism: In promulgating the Catechism of the Catholic Church, Blessed John Paul II explained that the Catechism “is a statement of the Church’s faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church’s Magisterium.” He went on to “declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion” (Fidei Depositum). Passages from this Gospel reading are cited in the Catechism paragraphs 545, 589, 1443 and 1846.
15:1–32. Jesus’ actions manifest God’s mercy: he receives sinners in order to convert them. The scribes and Pharisees, who despised sinners, just cannot understand why Jesus acts like this; they grumble about him; and Jesus uses the opportunity to tell these mercy parables. “The Gospel writer who particularly treats of these themes in Christ’s teaching is Luke, whose Gospel has earned the title of ‘the Gospel of mercy’ ” (John Paul II, Dives in misericordia, 3).
In this chapter St Luke reports three of these parables in which Jesus describes the infinite, fatherly mercy of God and his joy at the conversion of the sinner.
The Gospel teaches that no one is excluded from forgiveness and that sinners can become beloved children of God if they repent and are converted. So much does God desire the conversion of sinners that each of these parables ends with a refrain, as it were, telling of the great joy in heaven over every sinner who repents.
15:1–2. This is not the first time that publicans and sinners approach Jesus (cf. Mt 9:10). They are attracted by the directness of our Lord’s preaching and by his call to self-giving and love. The Pharisees in general were jealous of his influence over the people (cf. Mt 26:2–5; Jn 11:47), a jealousy which can also beset Christians; a severity of outlook which does not accept that, no matter how great his sins may have been, a sinner can change and become a saint; a blindness which prevents a person from recognizing and rejoicing over the good done by others. Our Lord criticized this attitude when he replied to his disciples’ complaints about others casting out devils in his name: “Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me” (Mk 9:39). And St Paul rejoiced that others proclaimed Christ and even overlooked the fact they did so out of self-interest, provided Christ was preached (cf. Phil 1:17–18).
15:5–6. Christian tradition, on the basis of this and other Gospel passages (cf. Jn 10:11), applies this parable to Christ, the Good Shepherd, who misses and then seeks out the lost sheep: the Word, by becoming man, seeks out mankind, which has strayed through sinning. Here is St Gregory the Great’s commentary: “He put the sheep on his shoulders because, on taking on human nature, he burdened himself with our sins” (In Evangelia homiliae, 2, 14).
The Second Vatican Council applies these verses of St Luke to the way priests should approach their pastoral work: “They should be mindful that by their daily conduct and solicitude they display the reality of a truly priestly and pastoral ministry both to believers and unbelievers alike, to Catholics and non-Catholics; that they are bound to bear witness before all men of the truth and of the life, and as good shepherds seek after those too who, whilst having been baptised in the Catholic Church, have given up the practice of the sacraments, or even fallen away from the faith” (Lumen gentium, 28). However, every member of the faithful should show this same kind of concern—expressed in a fraternal way—towards his brothers and sisters, towards everyone on the road to sanctification and salvation.
15:7. This does not mean that our Lord does not value the perseverance of the just: he is simply emphasizing the joy of God and the saints over the conversion of a sinner. This is clearly a call to repentance, to never doubt God’s readiness to forgive. “Another fall, and what a fall!… Must you give up hope? No. Humble yourself and, through Mary, your Mother, have recourse to the merciful Love of Jesus. A miserere, have mercy on me, and lift up your heart! And now begin again” (St J. Escrivá, The Way, 711).
15:8. This silver coin was a “drachma”, of about the same value as a denarius, that is, approximately a day’s wage for an agricultural worker (cf. Mt 20:2).
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
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“Ignorance of Scripture is ignorance of Christ.” St Jerome