The Parable of the Prodigal Son
Luke 15:1-3, 11-32
1. LECTIO
a) Opening prayer:
Come, Spirit Creator, reveal to us the great mystery of God the Father and of the Son united in one love. Grant that we may see the great day of God, resplendent with light: the dawn of a new world born in the blood of Christ. The prodigal son comes home, the blind sees the bright light; the pardoned good thief dissolves the ancient fear. Dying on the cross, Christ destroys death; death brings forth life, love conquers fear and sin seeks pardon. Amen.
b) Gospel reading
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.’”
c) Prayerful silent time:
that the Word of God may enter into our hearts and enlighten our life.
2. MEDITATIO
a) A key to the reading:
Dante says that Luke is the ‹‹scriba mansuetudinis Christi››. Indeed, he is the Evangelist who loves to emphasize the mercy of the Master towards sinners and presents us with scenes of forgiveness (Lk 7:36-50;23:39-43). In Luke’s Gospel the mercy of God is manifested in Jesus Christ. We can say that Jesus is the incarnation of the merciful presence of God among us. “Be compassionate as your Father is compassionate” (Lk 6:36). Luke focuses on an image of God already revealed in the Old Testament (Ex 34:6), but which, unfortunately, seems to have been ignored by the scribes and Pharisees who stressed the image of a God “who visits the sins of the fathers on the children” (Ex 34:7). Indeed, the Pharisees and the scribes boasted about being just in the eyes of God because they did not break the law. Jesus criticizes this attitude in His teaching and by His actions. He, the “Just One” of God (1Pet 3:18), “receives sinners and eats with them” (Lk 15:2). Think of the parable of the publican who goes home from the temple justified in contrast with the Pharisee who praised himself before God while passing judgment on his neighbors (Lk 18:9-14). Jesus points out to us that God’s way of thinking and acting is quite different from ours. God is different, and His transcendence is revealed in the mercy that forgives sins. “My heart recoils from it, My whole being trembles at the thought. I will not give rein to my fierce anger… for I am God, not man; I am the Holy One in your midst and have no wish to destroy” (Hos 11:8-9).
This parable of the “prodigal son” brings out this merciful aspect of God the Father. That is why some people refer to this story as “the parable of the father who is prodigal with mercy and forgiveness”. The Gospel passage is part of a series of three parables on mercy and has a preamble that leads us to contemplate “all the publicans and sinners” who approach Jesus to listen to Him (Lk 15:1). These are reflected in the attitude of the younger son who comes to his senses and begins to think about his state and to ponder what he lost when he left his father’s house (Lk 15:17-20). It is interesting to note the use of the verb “to listen”, which recalls the scene with Mary, Martha’s sister, “who sat down at the Lord’s feet and listened to Him speaking” (Lk 10:39); or the great crowd of people “who had come to hear Him and to be cured of their diseases” (Lk 6:18). Jesus acknowledges His relatives, not by their blood relationship, but from their listening attitude: “My mother and My brothers are those who hear the word of God and put it into practice” (Lk 8:21). Luke seems to place importance on this attitude of listening. Mary, the mother of Jesus, is praised for having a contemplative listening attitude, she who “stored up all these things in her heart” (Lk 2:19,51). Elizabeth proclaims her blessed because “she has believed that the promise made by the Lord would be fulfilled” (Lk 1:45), revealed at the time of the annunciation (Lk 1:26-38).
The mercy of the compassionate father (Lk 15:20), is in contrast with the severe attitude of the older son, who will not accept his brother as such and who, in the dialogue with the father, refers to him as: “this son of yours comes back after swallowing up your property – he and his women…” (Lk 15:30). In this we can see the attitude of the scribes and Pharisees who “murmured: 'This man receives sinners and eats with them'.” They do not associate with “sinners” whom they consider unclean, but rather distance themselves from them. Jesus’ attitude is different and, in their sight, it is scandalous. He likes to associate with sinners and sometimes invites Himself into their houses to eat with them (Lk 19:1-10). The murmuring of the scribes and Pharisees prevents them from listening to the Word.
The contrast between the two brothers is quite evocative. The younger brother recognizes his misery and fault and returns home saying: “Father, I have sinned against heaven and against you. I no longer deserve to be called your son” (Lk 15:18-19,21). The older brother takes an attitude of arrogance not only towards his brother but also towards his father! His scolding is in great contrast with the tenderness of the father who comes out of the house and goes to meet him to “entreat” him to go into the house (Lk 15:20,28). This is an image of God the Father who invites us to conversion, to return to Him: “Come back, disloyal Israel – it is Yahweh who speaks – I shall frown on you no more, since I am merciful – it is Yahweh who speaks. I shall not keep my resentment for ever. Only acknowledge your guilt: how you have apostatized from Yahweh your God, how you have flirted with strangers and have not listened to my voice – it is Yahweh who speaks. Come back disloyal children –it is Yahweh who speaks – for I alone am your Master” (Jer 3:12-14).
b) A few questions:
to direct our meditation and practice.
i) Luke focuses on an image of God already revealed in the Old Testament (Ex 34:6), which unfortunately seems to have been ignored by the scribes and Pharisees who stressed the image of a God “who visits the sins of the fathers on the children” (Ex 34:7). What image of God do I have?
ii) The Pharisees and scribes boast that they are just in the sight of God because they do not break the law. Jesus criticizes their attitude in His teaching and by His actions. He, the “Just One” of God (1Pet 3:18), “receives sinners and eats with them” (Lk 15: 2). Do I consider myself more just than others, perhaps because I try to observe the commandments of God? What are the motives that drive me to live a “just” life? Is it the love of God or personal satisfaction?
iii) “All the publicans and sinners” approached Jesus to listen to Him (Lk 15:1). Luke seems to place importance on this attitude of listening, reflection, entering into oneself, meditating, and storing up the Word in our hearts. What place do I give to the contemplative listening of the Word of God in my daily life?
iv) The scribes and Pharisees do not associate with “sinners” whom they consider unclean, but rather distance themselves from them. Jesus’ attitude is different and, in their sight, it is scandalous. He loves to be with sinners and sometimes invites Himself to their houses to eat with them (Lk 19:1-10). Do I judge others or do I try to pass on feelings of mercy and forgiveness, thus reflecting the tenderness of God the Father-Mother?
v) “Bring the calf we have been fattening, and kill it; we are going to have a feast, a celebration, because this son of mine was dead and has come back to life; he was lost and is found.” And they began to celebrate. (Lk 15:23). In the image of the father who celebrates the return to life of his son, we recognize God the Father who has loved us so much “that He gave His only Son, so that everyone who believes in Him may not be lost but may have eternal life” (Jn 3:16). In the killed “fattened calf”, we can see the Christ, the Lamb of God who offers Himself as a victim of expiation for the redemption of sin. I take part in the Eucharistic banquet full of grateful feelings for this infinite love of God who gives Himself to us in His crucified and risen beloved Son.
3. ORATIO
a) Psalm 32 (31):
Blessed is he whose transgression is forgiven,
whose sin is covered.
Blessed is the man to whom the Lord imputes no iniquity,
and in whose spirit there is no deceit.
When I declared not my sin,
my body wasted away through my groaning all day long.
For day and night Thy hand was heavy upon me;
my strength was dried up as by the heat of summer.
I acknowledged my sin to Thee,
and I did not hide my iniquity; I said,
"I will confess my transgressions to the Lord";
then Thou didst forgive the guilt of my sin.
Thou art a hiding place for me,
Thou preservest me from trouble;
Thou dost encompass me with deliverance.
Be glad in the Lord, and rejoice,
O righteous, and shout for joy,
all you upright in heart!
b) Closing prayer:
O God, who rewards the just and will not deny pardon to repentant sinners, listen to our plea: may the humble confession of our faults obtain for us Your mercy.
4. CONTEMPLATIO
Contemplation is knowing how to adhere with one’s mind and heart to the Lord who by His Word transforms us into new beings who always do His will. “Knowing these things, you will be blessed if you do them.” (Jn 13:17)
