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 Godbecause 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 templejustified 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 ocarm.org 85 state and to ponderwhat 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 theirlistening attitude: “My mother and My brothers ar e 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 attitudeof 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 distancethemselves 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 againstheaven 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 returnto Him: “Come back, disloyal Israel – it is Yahweh who speaks – I shall frown on youno more, since I am merciful – it is Yahweh who speaks. I shall not keep my resentment forever. 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) • 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?
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. Just One” of God (1Pet 3: 18), “receives sinners and eats with them” (Lk 15: 2). DoI 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?
• “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 listening of the Word of God in my daily life?
• 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?
• “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 whocelebrates 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 belost 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 loveof God who gives Himself to us in His crucified and risen beloved Son.