Archive for the ‘parables’ Category
Gospel Commentary for the 29th Sunday in Ordinary Time
By Father Raniero Cantalamessa, OFM Cap
ROME, OCT. 19, 2007 (Zenit.org).- Sunday’s Gospel begins thus: “Jesus told them a parable about the need to pray always and not to lose heart.” The parable is the one about the troublesome widow. In answer to the question “How often must we pray?” Jesus answers, “Always!”
Prayer, like love, does not put up with calculation. Does a mother ask how often she should love her child, or a friend how often he should love a friend? There can be different levels of deliberateness in regard to love, but there are no more or less regular intervals in loving. It is the same way with prayer.This ideal of constant prayer is realized in different forms in the East and West. Eastern Christianity practiced it with the “Jesus Prayer”: “Lord Jesus Christ, have mercy on me!”
The West formulated the principle of constant prayer in a more flexible way so that it could also be proposed to those who do not lead a monastic life. St. Augustine teaches that the essence of prayer is desire. If the desire for God is constant, so also is prayer, but if there is no interior desire, then you can howl as much as you want — to God you are mute.
Now, this secret desire for God, a work of memory, of need for the infinite, of nostalgia for God, can remain alive, even when one has other things to do: “Praying for a long time is not the same thing as kneeling or folding your hands for a long time. In consists rather in awakening a constant and devout impulse of the heart toward him whom we invoke.”
Jesus himself gave us the example of unceasing prayer. Of him, it is said that he prayed during the day, in the evening, early in the morning, and sometimes he passed the whole night in prayer. Prayer was the connecting thread of his whole life.
But Christ’s example tells us something else important. We are deceiving ourselves if we think that we can pray always, make prayer a kind of respiration of the soul in the midst of daily activity, if we do not set aside fixed times for prayer, when we are free from every other preoccupation.
The same Jesus who we see praying always, is also the one who, like every other Jew of his period, stopped and turned toward the temple in Jerusalem three times a day, at dawn, in the afternoon during the temple sacrifices, and at sundown, and recited ritual prayers, among which was the “Shema Yisrael!” — “Hear, O Israel!” On the Sabbath he also participated, with his disciples, in the worship at the synagogue; different scenes in the Gospels take place precisely in this context.
The Church — we can say, from its first moment of life — has also set aside a special day dedicated to worship and prayer: Sunday. We all know what, unfortunately, has happened to Sunday in our society: Sports, from being something for diversion and relaxation, have often become something that poisons Sunday … We must do whatever we can so that this day can return to being, as God intended it in commanding festive repose, a day of serene joy that strengthens our communion with God and with each other, in the family and in society.
We modern Christians should take our inspiration from the words that, in 305, St. Saturnius and his fellow martyrs addressed to the Roman judge who had them arrested for participating in the Sunday rite: “The Christian cannot live without the Sunday Eucharist. Do you not know that the Christian exists for the Eucharist and the Eucharist for the Christian?”
Pontifical Household Preacher Comments on Sunday’s Readings
ROME, SEPT. 14, 2007 (Zenit.org).- Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday’s liturgy.
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His father ran out to meet him
24th Sunday in Ordinary Time
Exodus 32:7-11, 13-14; 1 Timothy 1:12-17; Luke 15:1-32
In this Sunday’s liturgy the entire 15th chapter of Luke’s Gospel is read. The chapter contains the three “mercy parables”: the lost sheep, the lost coin, and the prodigal son.
“A man had two sons”: Anyone who has even the most minimal familiarity with the Gospel on hearing these five words will immediately exclaim, “the parable of the prodigal son!”
On other occasions I have focused on the spiritual significance of the parable; this time I would like to consider an aspect that has received little attention, but which is very relevant at this moment and close to life. At the bottom of the parable is simply the story of a reconciliation between father and son, and we all know that such a reconciliation is essential to the happiness of fathers and children.
Who knows why literature, art, theater and advertisements all concentrate on a single human relationship: the erotic one between man and woman, between husband and wife? It would seem that this is the only thing in life.
Advertisements and the cinema do nothing else but cook up the same dish using a thousand sauces. But we leave another human relationship, that is just as universal and vital, unexplored, one that is another great source of the joy of life: the relationship between father and children, the joy of paternity.
The only piece of literature that really deals with this theme is Franz Kafka’s letter to his father. Ivan Sergeyevich Turgenev’s famous novel “Fathers and Sons” does not actually treat of the relationship between natural fathers and children but between different generations.
If we serenely and objectively look into the human heart we will find that, in the majority of cases, a good, understanding, and untroubled relationship with his children is, for a mature, adult man, no less important and fulfilling than the relationship between a man and a woman. We know how important this relationship is for both sons and daughters and the tremendous void that is left by its disintegration.
As cancer usually attacks the most delicate organs in men and women, so also does the destructive power of sin and evil attack the most vital relationships in human existence. There is nothing worse in the relationship between a man and a woman than abuse, exploitation and violence, and there is nothing that is exposed to deformation like the relationship between fathers and children: authoritarianism, paternalism, rebellion, rejection, lack of communication.
We should not generalize. There are beautiful relationships between fathers and children and I myself have known various ones. We know, however, that there are also more numerous negative cases and difficult relationships between fathers and children. In the prophet Isaiah we read this exclamation of God: “I raised and reared these children but they have rebelled against me” (Isaiah 1:2). I believe that many fathers today know from experience what these words mean.
The suffering is reciprocal; it is not like the parable in which the fault is entirely the son’s. There are fathers whose most profound suffering in life is being rejected or even despised by their children. And there are children whose most profound and unadmitted suffering is to feel misunderstood, to not be esteemed, to be rejected by their father.
I have focused on the human and existential implications of the parable of the prodigal son. But we are not only dealing with this, that is, with the amelioration of the quality of life in this world.
The undertaking of a great reconciliation between fathers and children and a profound healing of their relationship is something that is important for a new evangelization. We know how much the relationship with an earthly father can influence, positively or negatively, one’s relationship with the heavenly Father and thus the Christian life as well.
When the precursor, John the Baptist, was born the angel said that one of his tasks would be “to turn the hearts of the fathers to the children and the hearts of the children to the fathers” [cf. Luke 1:17]. Today this is a task that is more important than ever.