Healing the centurion's servant (Luke 7:1-10)
1 When he had finished all his words to the people, he entered Capernaum.
2 A centurion there had a slave who was ill and about to die, and he was valuable to him.
3 When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.
4 They approached Jesus and strongly urged him to come, saying, "He deserves to have you do this for him,
5 for he loves our nation and he built the synagogue for us."
6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, "Lord, do not trouble yourself, for I am not worthy to have you enter under my roof.
7 Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed.
8 For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it."
9 When Jesus heard this he was amazed at him and, turning, said to the crowd following him, "I tell you, not even in Israel have I found such faith."
10 When the messengers returned to the house, they found the slave in good health.
comments by Pope Francis (Homily 3 Dec 2018):
He was not Jewish, and when he said that he would go to this prophet, to ask for forgiveness from this healer, someone said: ‘Do not interfere with the Jews, you do not know, but you will have problems with your superiors…’, though how much of this will he have heard!”. Nevertheless, this the centurion “was brave” and went to encounter the Lord. And “the great surprise was that the Lord desired to encounter him: ‘I will go, to cure him’”. This helps us to understand that “the Lord always goes first. We make a step and He makes ten. Always”.
“Ours is the God of surprises, the God who is searching for us, waiting for us, and only asks of us the small act of goodwill”. For this we pray: “oh God, grant your faithful, the determination to go”, because this determination is “enough” for the Lord. This is valid for every aspect of “our life”. One could say, in fact: “Oh, I have this sin from years ago, this sin that tortures me, I have a life in this way, I have never recounted this of my life, it is a plague that I have inside, but how much I wish…”; but already this “how much I wish” is “enough” for the Lord. He in fact “gives forgiveness the moment I arrive to ask for forgiveness”. “Your desire is the first step” but God’s help “will guide us in our life”. In fact, explained the Pontiff, the Lord “sees us at a distance from Him many times”, and waits “like the Father of the prodigal son”. Often “he sees that we want to come closer” but he will leave “our encounter”.
The “encounter” is fundamental. To me, I have always been struck by what Pope Benedict said: "that faith is not a theory, a philosophy, or an idea: it is an encounter. A encounter with Jesus”. Specifically: “you can recite the creed from memory, but not have faith if you have not encountered Jesus and his mercy”. Indeed, “the doctors of the law know everything, all of dogma from this period, all the morals of this period”, but “they did not have faith, because their hearts were far from God”. Everything stems from this dynamic: “To distance oneself or to have the desire to encounter”. It is precisely for this “forgiveness that we ask for today. ‘Oh God, our Father, grant your faithful, the resolve to run forth to encounter with your Christ’”, with “vigilance in prayer, charitable deeds and exultation of praise”. In doing this “we will encounter the Lord and we will have a beautiful surprise”.
Comments by Edward Sri, professor of theology and Scripture:
The faith-filled words of the Roman centurion are evoked in the Eucharistie liturgy just before we receive Holy Communion. As the Catechism explains: “Before so great a sacrament, the faithful can only echo humbly and with ardent faith the words of the centurion: . . . ‘Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed”' (Catechism 1386). Like the centurion, we acknowledge our unworthiness to have Jesus enter under the roof of our souls. Yet just as the centurion believed Jesus was able to heal his servant, so we trust that Jesus can heal us as he becomes the most intimate guest of our soul in Holy Communion.
The Roman centurion offers us a model for approaching Jesus in prayer. He does not rush in and tell Jesus how to solve his problem. Rather, he comes to Jesus in his dire situation and humbly states his need. “Lord, my servant is lying at home paralyzed, suffering dreadfully” (Matthew 8:6). He leaves to the Lord the way the problem will be solved.
While petition is certainly an important part of prayer, it is sometimes better to express our needs to our Savior than to specify what the solution should be. We sometimes think we understand how a certain problem should be solved. So when we pray about it, we find ourselves telling God how to handle the situation (“Please do this . . . and this . . .”). However, sometimes it is better to humbly present our need to Jesus, remaining open to his will and disposed to seek what God wants to do or to teach us through this particular trial. We can trust that he will take care of us, for Jesus knows—much better than we do—what is best for us.
Comments by Suze Foster (Archdiocese of Canberra-Goulburn):
The lesson for us in the story of the Roman centurion is that through faith, Jesus and His loving acceptance, His direct intercession, and His matchless compassion is accessible to us right here, right now – and He does not need to be physically present to effect miracles in our lives or indeed even answer our prayers. The centurion acknowledged his unworthiness to approach much less invite Jesus into his home but followed up immediately with a bold declaration of faith that acknowledged his unwavering and resolute belief that the Son of God was so sovereign that His will alone – His very thoughts! – had the power to bring to life a miracle, and neither time nor distance by any earthly measure was any obstacle. He ignored whatever voice of reason in his head might have argued against such unfounded belief, he discarded any pretentions to earthly station in the face of Jesus’ heavenly kingship, and he invested without reservation, heart and soul, in his faith in Jesus’ authority over all other authorities (including those of the civilized world, the laws of nature and the limiting constraints of logic) – and the depth of his faith was such that he ‘astonished’ Jesus. Can we possibly comprehend a faith so watertight that it has the power to amaze our own Redeemer?
Perhaps you are thinking that only extraordinary individuals have the latitude for such breadth and profundity of faith? Not so. The Roman centurion was an ordinary man, nothing more, nothing less. His only distinction was his faith.
The Roman centurion is each and every one of us! The Gospels recorded this event to give each and every human being hope and encouragement. Ordinary human beings can garner extraordinary results with the simplest of faith if it is sincere. Profound and remarkable faith is not measured on any earthly scale of size, dimension or volume. It is measured by three elements alone – sincerity, authenticity and doubtlessness. We do not have to be special in any way to be worthy of Jesus’ munificence. We do not need to be of earthly importance to warrant His attention. Jesus does not measure worth or value in worldly terms. We need merely believe in Him and ask for what we need in insoluble faith and He will grant it.
Just as the Roman centurion is each and every one of us, we must be the Roman centurion. Today discard your cynical voice of ‘reason’, dismiss your pretensions of worldly importance, invest heart and soul in faith and above all make that critical transition from acknowledgement of unworthiness to bold declaration of faith and ask Jesus in humility, absolute trust and childlike faith for all that you need.
No enormity of appeal is beyond His power to fulfill, for He alone has been given the supreme authority by the Father to fulfill His Promise: ‘I tell you the truth, if you have faith and do not doubt, you can say to this mountain, “Go throw yourself into the sea,” and it will be done. If you believe, you will receive whatever you ask for in prayer’.
Young man from Nain (7:11-17):
11 Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.
12 As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.
13 When the Lord saw her, he was moved with pity for her and said to her, "Do not weep."
14 He stepped forward and touched the coffin; at this the bearers halted, and he said, "Young man, I tell you, arise!"
15 The dead man sat up and began to speak, and Jesus gave him to his mother.
16 Fear seized them all, and they glorified God, exclaiming, "A great prophet has arisen in our midst," and "God has visited his people."
17 This report about him spread through the whole of Judea and in all the surrounding region.
comments by Todd Flowerday (https://catholicsensibility.wordpress.com/):
There are some interesting parallels here that might help mourners feel more connected to the Lord. Jesus and the dead man were both only sons of widows. They each have the verb arise (egerthe) applied to them, which is also applied to the resurrection. In Jesus’ case, the rising is from the midst of the people. We know, as did Luke’s listeners, that Jesus will, like the man, rise from the dead, and will begin/continue to speak. And this Word, as we know from history, will spread through “all the surrounding region” and beyond.
Human beings experience death literally. We also experience death in our wants and needs–our need especially for a Savior, the “great prophet” acclaimed in the reading here. This reading is rarely used in funerals. But it engages a message of hope beyond the example of Jesus’ healing power. Just as Jesus and man shared common experiences, so we too, as brothers and sisters of the Lord, will share in his resurrection. If we know of the faith of our loved one, we can have confidence that like Jesus, she or he too will be raised. And what is our response as believers? It may be difficult for those burdened by grief, but the bystanders praised God. Our hearts may not be totally engaged in that, but we can do less than rely on the worship of the Church, and glorify God, as we deepen our understanding of the loss of a precious loved one.
comments by Father David Daly, LC (https://www.catholic.net):
Introductory Prayer: Lord, I believe that my life is in your hands from the moment of my creation until my last day. Lord, I hope in you, because you have created me for a purpose. Lord, I love you, for the great love that you have for me.
Petition: Lord, help me place all of my hope in you!
1. “Do Not Weep.” There are many ‘reasons’ to despair. So many difficulties in life have no human solution. Especially when it comes to life and death, I find myself so powerless to help others. Jesus, however, offers a different perspective: “Do not weep.” His infinite power frees us from tragic human limitations. Furthermore, “We know that all things work for good for those who love God, who are called according to his purpose” (Romans 8:28). He acts, he intercedes, as Redeemer. “Do not weep,” bears the weight of a command. As apocalyptic as suffering and death might appear, ultimately Jesus reveals a life-giving love: “He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain” (Revelation 21:4). The widow of Nain is about to receive a grace inconceivable to her present sorrow. I, too, should hope in Christ’s kindness towards me and my loved-ones.
2. “Young Man, I Tell You, Arise!” Jesus does not console me simply by removing my emotion or by having me imagine that things are different than they really are. If I lose someone who is dear to me, I am truly sad. Instead, Christ comes to restore what was lost. He acts to remove the cause of pain and sorrow: “for I, the LORD, am your healer” (Exodus 15:26). When Jesus tells the widow of Nain, “Do not weep,” he does not accuse her of being an overly-emotional woman who takes things too seriously. Quite the contrary, Jesus is compassionate towards her because of the loss of her son. Therefore, with all my heart and soul I ought to be obedient to hope. My life is in God’s hands. The lives of my loved ones are in God’s hands. If I live, I live for Christ; if I die, I die for Christ (see Romans 14:8: "For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord's").
3. “God Has Visited His People.” Even at his birth, the Son of God who took on our human nature was named “Emmanuel”: “God-with-us.” Our Savior associates himself with us not only in life and grace, but also taking our sins upon himself and giving his very life in order to redeem us. “God has visited his people” even refers to sinners: those who suffer death as an ultimate consequence of original and personal sin. I can rejoice because God seeks me out wherever I am, heals me, and restores me for eternal life. If I have received such great love, I should repay love with love. I should bring the love of Christ to others just as I have experienced his visit to me.
Conversation with Christ: Lord Jesus, I entrust my entire life and the lives of my loved ones to your care. Allow me to grow in your love so that I truly benefit from your grace, which leads to eternal life. Let me hope in your resurrection as I offer you my everyday burdens.
Resolution: In a conversation today, I will speak to someone about life as a journey meant to lead us and prepare us for heaven.
Messengers from John the Baptist (7:18-35)
18 The disciples of John told him about all these things. John summoned two of his disciples
19 and sent them to the Lord to ask, "Are you the one who is to come, or should we look for another?"
20 When the men came to him, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'"
21 At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.
22 And he said to them in reply, "Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.
23 And blessed is the one who takes no offense at me."
24 When the messengers of John had left, Jesus began to speak to the crowds about John. "What did you go out to the desert to see - a reed swayed by the wind?
25 Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces.
26 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
27 This is the one about whom scripture says: 'Behold, I am sending my messenger ahead of you, he will prepare your way before you.'
28 I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he."
29 (All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;
30 but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)
31 "Then to what shall I compare the people of this generation? What are they like?
32 They are like children who sit in the marketplace and call to one another, 'We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.'
33 For John the Baptist came neither eating food nor drinking wine, and you said, 'He is possessed by a demon.'
34 The Son of Man came eating and drinking and you said, 'Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.'
35 But wisdom is vindicated by all her children."
In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Luke 7:27); John is the messenger spoken of in Malachi 3:1 who in Malachi 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.
words by Pope Francis (Homily 14 Dec 2018):
Jesus “always speaks fondly of children”, he offers them as “models of Christian life” and he invites us “to be like them in order to enter into the Kingdom of God”. Today’s Gospel passage “is the only instance in which he does not speak well of them”. The Pope called the image “a bit particular”; the children are “ill-mannered, malcontent, even course, ever refusing the invitations of the others: nothing suits them”. Jesus uses this image to describe “the leaders of the people,” whom the Holy Father called “people who were not open to the God’s word”.
The Gospel image of the “children who are afraid to dance and cry” and who “are afraid of everything, who ask to be assured about everything” reminds us of “those sad Christians, who are always criticizing preachers of truth because they are afraid to open the door to the Holy Spirit”. Look at those Christians “who do not allow themselves to dance when the preacher gives them good news of joy, who do not allow themselves to cry when the preacher gives them sad news”; i.e., to those Christians “who are closed, caged, who are not free for fear of the freedom of the Holy Spirit that comes through preaching”.
Pope Francis concluded his homily by exhorting all those present to pray for them and everyone, so that “we do not become sad Christians”, who rob “the Holy Spirit of the freedom of coming among us through the scandal of preaching”.
comments by Fr. Clemente Barron (Passionist Congregation):
This invitation to be children of wisdom came about because some disciples of John the Baptist wanted to know if Jesus “is the one who is to come or should we look for another.” (Luke 7:19)
The list of all of Wisdom’s children is long. I begin with Insight. Wisdom gives us insight into the understanding and appreciation of complex and complicated realities. There is Prudence, which asks us not to jump to quick conclusions. Integrity is another child. Integrity teaches us to be honest and faithful to the truth and our core values, even when these embarrass us. Another child of Wisdom is Tranquility. Wisdom does not sire rage and violence and free-floating anxieties. Wisdom wants us to be peaceful, open-minded and open-hearted so that we can act with conviction, courage and confidence.
Anointing of Jesus (7:36–50):
36 A Pharisee invited him to dine with him, and he entered the Pharisee's house and reclined at table.
37 Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment,
38 she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.
39 When the Pharisee who had invited him saw this he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner."
40 Jesus said to him in reply, "Simon, I have something to say to you." "Tell me, teacher," he said.
41 "Two people were in debt to a certain creditor; one owed five hundred days' wages and the other owed fifty.
42 Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?"
43 Simon said in reply, "The one, I suppose, whose larger debt was forgiven." He said to him, "You have judged rightly."
44 Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.
45 You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.
46 You did not anoint my head with oil, but she anointed my feet with ointment.
47 So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little."
48 He said to her, "Your sins are forgiven."
49 The others at table said to themselves, "Who is this who even forgives sins?"
50 But he said to the woman, "Your faith has saved you; go in peace."
The anointing of Jesus is an event reported by each of the Canonical gospels, in which a woman pours the entire contents of an alabastron of very expensive perfume over the head (according to Mark and Matthew) or feet (according to John and Luke) of Jesus. In John account[Jn 12:1-8] the woman puring the content of an alabastron of very expensive perfume over the head[Mt 26:7] [Mk 14:3] or feet[Jn 12:3] of Jesus is identified as Mary of Bethany. Mary of Bethany anointed Jesus' feet presumably in gratitude for raising her brother Lazarus from the dead, and in preparation for his death and burial. In the account some of the onlookers are angered because the perfume could have been sold for a year's wages, which Mark enumerates as 300 denarii, and the money given to the poor. The Gospel of Matthew states that the "disciples were indignant" and John's gospel states that it was Judas who was most offended. John adds that he was bothered because he (Judas) was a thief and desired the money for himself. Jesus is described as justifying the action of the woman by stating that the poor will always exist, and can be helped whenever desired. Due to his impending crucifixion, Jesus is simply explaining that what was done was not a choice between two moral acts, but a necessity, and would no more be criticized in Jesus' day as a modern man purchasing a coffin for a loved one, even though there are poor that could be fed instead.
In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee's self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Luke 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf the similar contrast in attitudes in Luke 18:9-14. The whole episode is a powerful lesson on the relation between forgiveness and love. Her many sins have been forgiven; hence, she has shown great love: literally, "her many sins have been forgiven, seeing that she has loved much." That the woman's sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness.This is also the meaning demanded by the parable in Luke 7:41-43.
commentary by Pablo T. Gadenz, Roman Catholic priest of the Diocese of Trenton (NJ) :
Jesus calls her Daughter, recalling Jairus’s daughter—yet another link helping the reader understand the two miracles together. He lets her go with the same consoling words he spoke to the woman whose sins he forgave (Luke 7:50): your faith has saved you; go in peace. Though the word “save” here points to her physical healing (the verb, sözö, can mean both “save” and “heal”), the phrase in general emphasizes the connection between faith and salvation. Jesus will again repeat the exact phrase “your faith has saved you” in later healing miracles (17:19; 18:42).
Go in peace. In the sacrament of penance, Jesus forgives a person’s sins through the ministry of a priest. To conclude the celebration of the sacrament, the priest says to the penitent Jesus’ final words to the woman, after he had forgiven her sins: “Go in peace” (Luke 7:50).
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| Paolo Veronese - Christ and the Centurion (1571) |
2 A centurion there had a slave who was ill and about to die, and he was valuable to him.
3 When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.
4 They approached Jesus and strongly urged him to come, saying, "He deserves to have you do this for him,
5 for he loves our nation and he built the synagogue for us."
6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, "Lord, do not trouble yourself, for I am not worthy to have you enter under my roof.
7 Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed.
8 For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it."
9 When Jesus heard this he was amazed at him and, turning, said to the crowd following him, "I tell you, not even in Israel have I found such faith."
10 When the messengers returned to the house, they found the slave in good health.
comments by Pope Francis (Homily 3 Dec 2018):
He was not Jewish, and when he said that he would go to this prophet, to ask for forgiveness from this healer, someone said: ‘Do not interfere with the Jews, you do not know, but you will have problems with your superiors…’, though how much of this will he have heard!”. Nevertheless, this the centurion “was brave” and went to encounter the Lord. And “the great surprise was that the Lord desired to encounter him: ‘I will go, to cure him’”. This helps us to understand that “the Lord always goes first. We make a step and He makes ten. Always”.
“Ours is the God of surprises, the God who is searching for us, waiting for us, and only asks of us the small act of goodwill”. For this we pray: “oh God, grant your faithful, the determination to go”, because this determination is “enough” for the Lord. This is valid for every aspect of “our life”. One could say, in fact: “Oh, I have this sin from years ago, this sin that tortures me, I have a life in this way, I have never recounted this of my life, it is a plague that I have inside, but how much I wish…”; but already this “how much I wish” is “enough” for the Lord. He in fact “gives forgiveness the moment I arrive to ask for forgiveness”. “Your desire is the first step” but God’s help “will guide us in our life”. In fact, explained the Pontiff, the Lord “sees us at a distance from Him many times”, and waits “like the Father of the prodigal son”. Often “he sees that we want to come closer” but he will leave “our encounter”.
The “encounter” is fundamental. To me, I have always been struck by what Pope Benedict said: "that faith is not a theory, a philosophy, or an idea: it is an encounter. A encounter with Jesus”. Specifically: “you can recite the creed from memory, but not have faith if you have not encountered Jesus and his mercy”. Indeed, “the doctors of the law know everything, all of dogma from this period, all the morals of this period”, but “they did not have faith, because their hearts were far from God”. Everything stems from this dynamic: “To distance oneself or to have the desire to encounter”. It is precisely for this “forgiveness that we ask for today. ‘Oh God, our Father, grant your faithful, the resolve to run forth to encounter with your Christ’”, with “vigilance in prayer, charitable deeds and exultation of praise”. In doing this “we will encounter the Lord and we will have a beautiful surprise”.
Comments by Edward Sri, professor of theology and Scripture:
The faith-filled words of the Roman centurion are evoked in the Eucharistie liturgy just before we receive Holy Communion. As the Catechism explains: “Before so great a sacrament, the faithful can only echo humbly and with ardent faith the words of the centurion: . . . ‘Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed”' (Catechism 1386). Like the centurion, we acknowledge our unworthiness to have Jesus enter under the roof of our souls. Yet just as the centurion believed Jesus was able to heal his servant, so we trust that Jesus can heal us as he becomes the most intimate guest of our soul in Holy Communion.
The Roman centurion offers us a model for approaching Jesus in prayer. He does not rush in and tell Jesus how to solve his problem. Rather, he comes to Jesus in his dire situation and humbly states his need. “Lord, my servant is lying at home paralyzed, suffering dreadfully” (Matthew 8:6). He leaves to the Lord the way the problem will be solved.
While petition is certainly an important part of prayer, it is sometimes better to express our needs to our Savior than to specify what the solution should be. We sometimes think we understand how a certain problem should be solved. So when we pray about it, we find ourselves telling God how to handle the situation (“Please do this . . . and this . . .”). However, sometimes it is better to humbly present our need to Jesus, remaining open to his will and disposed to seek what God wants to do or to teach us through this particular trial. We can trust that he will take care of us, for Jesus knows—much better than we do—what is best for us.
Comments by Suze Foster (Archdiocese of Canberra-Goulburn):
The lesson for us in the story of the Roman centurion is that through faith, Jesus and His loving acceptance, His direct intercession, and His matchless compassion is accessible to us right here, right now – and He does not need to be physically present to effect miracles in our lives or indeed even answer our prayers. The centurion acknowledged his unworthiness to approach much less invite Jesus into his home but followed up immediately with a bold declaration of faith that acknowledged his unwavering and resolute belief that the Son of God was so sovereign that His will alone – His very thoughts! – had the power to bring to life a miracle, and neither time nor distance by any earthly measure was any obstacle. He ignored whatever voice of reason in his head might have argued against such unfounded belief, he discarded any pretentions to earthly station in the face of Jesus’ heavenly kingship, and he invested without reservation, heart and soul, in his faith in Jesus’ authority over all other authorities (including those of the civilized world, the laws of nature and the limiting constraints of logic) – and the depth of his faith was such that he ‘astonished’ Jesus. Can we possibly comprehend a faith so watertight that it has the power to amaze our own Redeemer?
Perhaps you are thinking that only extraordinary individuals have the latitude for such breadth and profundity of faith? Not so. The Roman centurion was an ordinary man, nothing more, nothing less. His only distinction was his faith.
The Roman centurion is each and every one of us! The Gospels recorded this event to give each and every human being hope and encouragement. Ordinary human beings can garner extraordinary results with the simplest of faith if it is sincere. Profound and remarkable faith is not measured on any earthly scale of size, dimension or volume. It is measured by three elements alone – sincerity, authenticity and doubtlessness. We do not have to be special in any way to be worthy of Jesus’ munificence. We do not need to be of earthly importance to warrant His attention. Jesus does not measure worth or value in worldly terms. We need merely believe in Him and ask for what we need in insoluble faith and He will grant it.
Just as the Roman centurion is each and every one of us, we must be the Roman centurion. Today discard your cynical voice of ‘reason’, dismiss your pretensions of worldly importance, invest heart and soul in faith and above all make that critical transition from acknowledgement of unworthiness to bold declaration of faith and ask Jesus in humility, absolute trust and childlike faith for all that you need.
No enormity of appeal is beyond His power to fulfill, for He alone has been given the supreme authority by the Father to fulfill His Promise: ‘I tell you the truth, if you have faith and do not doubt, you can say to this mountain, “Go throw yourself into the sea,” and it will be done. If you believe, you will receive whatever you ask for in prayer’.
Young man from Nain (7:11-17):
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| "Jesus Raises the Widow's Son from Nain," from the Codex Aureus of Echternach (1040) |
12 As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.
13 When the Lord saw her, he was moved with pity for her and said to her, "Do not weep."
14 He stepped forward and touched the coffin; at this the bearers halted, and he said, "Young man, I tell you, arise!"
15 The dead man sat up and began to speak, and Jesus gave him to his mother.
16 Fear seized them all, and they glorified God, exclaiming, "A great prophet has arisen in our midst," and "God has visited his people."
17 This report about him spread through the whole of Judea and in all the surrounding region.
comments by Todd Flowerday (https://catholicsensibility.wordpress.com/):
There are some interesting parallels here that might help mourners feel more connected to the Lord. Jesus and the dead man were both only sons of widows. They each have the verb arise (egerthe) applied to them, which is also applied to the resurrection. In Jesus’ case, the rising is from the midst of the people. We know, as did Luke’s listeners, that Jesus will, like the man, rise from the dead, and will begin/continue to speak. And this Word, as we know from history, will spread through “all the surrounding region” and beyond.
Human beings experience death literally. We also experience death in our wants and needs–our need especially for a Savior, the “great prophet” acclaimed in the reading here. This reading is rarely used in funerals. But it engages a message of hope beyond the example of Jesus’ healing power. Just as Jesus and man shared common experiences, so we too, as brothers and sisters of the Lord, will share in his resurrection. If we know of the faith of our loved one, we can have confidence that like Jesus, she or he too will be raised. And what is our response as believers? It may be difficult for those burdened by grief, but the bystanders praised God. Our hearts may not be totally engaged in that, but we can do less than rely on the worship of the Church, and glorify God, as we deepen our understanding of the loss of a precious loved one.
comments by Father David Daly, LC (https://www.catholic.net):
Introductory Prayer: Lord, I believe that my life is in your hands from the moment of my creation until my last day. Lord, I hope in you, because you have created me for a purpose. Lord, I love you, for the great love that you have for me.
Petition: Lord, help me place all of my hope in you!
1. “Do Not Weep.” There are many ‘reasons’ to despair. So many difficulties in life have no human solution. Especially when it comes to life and death, I find myself so powerless to help others. Jesus, however, offers a different perspective: “Do not weep.” His infinite power frees us from tragic human limitations. Furthermore, “We know that all things work for good for those who love God, who are called according to his purpose” (Romans 8:28). He acts, he intercedes, as Redeemer. “Do not weep,” bears the weight of a command. As apocalyptic as suffering and death might appear, ultimately Jesus reveals a life-giving love: “He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain” (Revelation 21:4). The widow of Nain is about to receive a grace inconceivable to her present sorrow. I, too, should hope in Christ’s kindness towards me and my loved-ones.
2. “Young Man, I Tell You, Arise!” Jesus does not console me simply by removing my emotion or by having me imagine that things are different than they really are. If I lose someone who is dear to me, I am truly sad. Instead, Christ comes to restore what was lost. He acts to remove the cause of pain and sorrow: “for I, the LORD, am your healer” (Exodus 15:26). When Jesus tells the widow of Nain, “Do not weep,” he does not accuse her of being an overly-emotional woman who takes things too seriously. Quite the contrary, Jesus is compassionate towards her because of the loss of her son. Therefore, with all my heart and soul I ought to be obedient to hope. My life is in God’s hands. The lives of my loved ones are in God’s hands. If I live, I live for Christ; if I die, I die for Christ (see Romans 14:8: "For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord's").
3. “God Has Visited His People.” Even at his birth, the Son of God who took on our human nature was named “Emmanuel”: “God-with-us.” Our Savior associates himself with us not only in life and grace, but also taking our sins upon himself and giving his very life in order to redeem us. “God has visited his people” even refers to sinners: those who suffer death as an ultimate consequence of original and personal sin. I can rejoice because God seeks me out wherever I am, heals me, and restores me for eternal life. If I have received such great love, I should repay love with love. I should bring the love of Christ to others just as I have experienced his visit to me.
Conversation with Christ: Lord Jesus, I entrust my entire life and the lives of my loved ones to your care. Allow me to grow in your love so that I truly benefit from your grace, which leads to eternal life. Let me hope in your resurrection as I offer you my everyday burdens.
Resolution: In a conversation today, I will speak to someone about life as a journey meant to lead us and prepare us for heaven.
Messengers from John the Baptist (7:18-35)
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| Gaspar de Crayer - Saint John the Baptist (1655) |
19 and sent them to the Lord to ask, "Are you the one who is to come, or should we look for another?"
20 When the men came to him, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'"
21 At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.
22 And he said to them in reply, "Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.
23 And blessed is the one who takes no offense at me."
24 When the messengers of John had left, Jesus began to speak to the crowds about John. "What did you go out to the desert to see - a reed swayed by the wind?
25 Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces.
26 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
27 This is the one about whom scripture says: 'Behold, I am sending my messenger ahead of you, he will prepare your way before you.'
28 I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he."
29 (All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;
30 but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)
31 "Then to what shall I compare the people of this generation? What are they like?
32 They are like children who sit in the marketplace and call to one another, 'We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.'
33 For John the Baptist came neither eating food nor drinking wine, and you said, 'He is possessed by a demon.'
34 The Son of Man came eating and drinking and you said, 'Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.'
35 But wisdom is vindicated by all her children."
In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Luke 7:27); John is the messenger spoken of in Malachi 3:1 who in Malachi 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.
words by Pope Francis (Homily 14 Dec 2018):
Jesus “always speaks fondly of children”, he offers them as “models of Christian life” and he invites us “to be like them in order to enter into the Kingdom of God”. Today’s Gospel passage “is the only instance in which he does not speak well of them”. The Pope called the image “a bit particular”; the children are “ill-mannered, malcontent, even course, ever refusing the invitations of the others: nothing suits them”. Jesus uses this image to describe “the leaders of the people,” whom the Holy Father called “people who were not open to the God’s word”.
The Gospel image of the “children who are afraid to dance and cry” and who “are afraid of everything, who ask to be assured about everything” reminds us of “those sad Christians, who are always criticizing preachers of truth because they are afraid to open the door to the Holy Spirit”. Look at those Christians “who do not allow themselves to dance when the preacher gives them good news of joy, who do not allow themselves to cry when the preacher gives them sad news”; i.e., to those Christians “who are closed, caged, who are not free for fear of the freedom of the Holy Spirit that comes through preaching”.
Pope Francis concluded his homily by exhorting all those present to pray for them and everyone, so that “we do not become sad Christians”, who rob “the Holy Spirit of the freedom of coming among us through the scandal of preaching”.
comments by Fr. Clemente Barron (Passionist Congregation):
This invitation to be children of wisdom came about because some disciples of John the Baptist wanted to know if Jesus “is the one who is to come or should we look for another.” (Luke 7:19)
The list of all of Wisdom’s children is long. I begin with Insight. Wisdom gives us insight into the understanding and appreciation of complex and complicated realities. There is Prudence, which asks us not to jump to quick conclusions. Integrity is another child. Integrity teaches us to be honest and faithful to the truth and our core values, even when these embarrass us. Another child of Wisdom is Tranquility. Wisdom does not sire rage and violence and free-floating anxieties. Wisdom wants us to be peaceful, open-minded and open-hearted so that we can act with conviction, courage and confidence.
Anointing of Jesus (7:36–50):
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| Stained Glass Windows - St. Vincent de Paul Chapel, St. Louis, MO - Anointing of Jesus' Feet |
37 Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment,
38 she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.
39 When the Pharisee who had invited him saw this he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner."
40 Jesus said to him in reply, "Simon, I have something to say to you." "Tell me, teacher," he said.
41 "Two people were in debt to a certain creditor; one owed five hundred days' wages and the other owed fifty.
42 Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?"
43 Simon said in reply, "The one, I suppose, whose larger debt was forgiven." He said to him, "You have judged rightly."
44 Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.
45 You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.
46 You did not anoint my head with oil, but she anointed my feet with ointment.
47 So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little."
48 He said to her, "Your sins are forgiven."
49 The others at table said to themselves, "Who is this who even forgives sins?"
50 But he said to the woman, "Your faith has saved you; go in peace."
The anointing of Jesus is an event reported by each of the Canonical gospels, in which a woman pours the entire contents of an alabastron of very expensive perfume over the head (according to Mark and Matthew) or feet (according to John and Luke) of Jesus. In John account[Jn 12:1-8] the woman puring the content of an alabastron of very expensive perfume over the head[Mt 26:7] [Mk 14:3] or feet[Jn 12:3] of Jesus is identified as Mary of Bethany. Mary of Bethany anointed Jesus' feet presumably in gratitude for raising her brother Lazarus from the dead, and in preparation for his death and burial. In the account some of the onlookers are angered because the perfume could have been sold for a year's wages, which Mark enumerates as 300 denarii, and the money given to the poor. The Gospel of Matthew states that the "disciples were indignant" and John's gospel states that it was Judas who was most offended. John adds that he was bothered because he (Judas) was a thief and desired the money for himself. Jesus is described as justifying the action of the woman by stating that the poor will always exist, and can be helped whenever desired. Due to his impending crucifixion, Jesus is simply explaining that what was done was not a choice between two moral acts, but a necessity, and would no more be criticized in Jesus' day as a modern man purchasing a coffin for a loved one, even though there are poor that could be fed instead.
In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee's self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Luke 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf the similar contrast in attitudes in Luke 18:9-14. The whole episode is a powerful lesson on the relation between forgiveness and love. Her many sins have been forgiven; hence, she has shown great love: literally, "her many sins have been forgiven, seeing that she has loved much." That the woman's sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness.This is also the meaning demanded by the parable in Luke 7:41-43.
commentary by Pablo T. Gadenz, Roman Catholic priest of the Diocese of Trenton (NJ) :
Jesus calls her Daughter, recalling Jairus’s daughter—yet another link helping the reader understand the two miracles together. He lets her go with the same consoling words he spoke to the woman whose sins he forgave (Luke 7:50): your faith has saved you; go in peace. Though the word “save” here points to her physical healing (the verb, sözö, can mean both “save” and “heal”), the phrase in general emphasizes the connection between faith and salvation. Jesus will again repeat the exact phrase “your faith has saved you” in later healing miracles (17:19; 18:42).
Go in peace. In the sacrament of penance, Jesus forgives a person’s sins through the ministry of a priest. To conclude the celebration of the sacrament, the priest says to the penitent Jesus’ final words to the woman, after he had forgiven her sins: “Go in peace” (Luke 7:50).
comments by Rev. Thomas Rosica:
In today’s Gospel story of the pardoning of the sinful woman (7:36-50), a Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love. The whole episode is a powerful lesson on the relation between forgiveness and love.
Why did this nameless woman approach Jesus and anoint him at the risk of ridicule and abuse by others? Her action was motivated by one thing: her love for Jesus and her gratitude for his forgiveness. She did something a Jewish woman would never do in public: She loosed her hair and anointed Jesus with her tears. She also did something that only love can do: She took the most precious thing she had and spent it all on Jesus. Her love was not calculated but lavish and extravagant.
Jesus recounts what he saw the woman do (vv 44-46). The purpose of this recitation is not so much to accuse Simon for what he did not do. Does Simon persist in seeing the woman as a sinner, or is he able to reinterpret her actions? If Simon is still not able to come up with a different evaluation of what he saw, Jesus tries to persuade Simon to see as he sees: She has been forgiven much and now shows great love (vv 47-48).
This woman is not forgiven because of her lavish demonstrations of love; rather, the loving actions follow from her experience of having been forgiven. Verse 47 sums it up beautifully: “Her many sins have been forgiven; hence, she has shown great love” (literally, “her many sins have been forgiven, seeing that she has loved much.”) Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Luke 7:41-43.
Is our love extravagant or miserly? Jesus makes clear that great love springs from a heart forgiven and cleansed. “Love covers a multitude of sins” (1 Peter 4:8), “for love is of God” (1 John 4:7). The woman’s lavish expression of love was proof that she had found favor with God. The stark contrast of attitudes between Simon and the woman of ill repute, demonstrate how we can either accept or reject God’s mercy. Simon, who regarded himself as an upright Pharisee, felt no need for love or mercy. His self-sufficiency kept him from acknowledging his need for God’s grace.
Today’s Gospel invites us to reflect on the mystery and obligation of forgiveness and reconciliation in our Christian tradition. There is a widespread misunderstanding that in any conflict a Christian should be a peacemaker who avoids taking sides and tries to bring about a reconciliation between the opposing forces. This makes reconciliation an absolute principle that must be applied in all cases of conflict. In some conflicts one side is right and the other side is wrong, one side is being unjust and oppressive and the other is suggesting injustice and oppression. As Christians, we are never asked to reconcile good and evil, justice and injustice. Rather we are to do away with evil, injustice and sin.
Second, neutrality is not always possible, and in cases of conflict due to injustice and oppression neutrality is totally impossible. If we do not take sides with the oppressed, then we end up taking sides with the oppressor. “Bringing the two sides together” in such cases can end up being beneficial to the oppressor, because it enables the status quo to be maintained; it hides the true nature of the conflict, keeps the oppressed quiet and passive and it brings about a kind of false reconciliation without justice. The injustice continues and everybody is made to feel that the injustice does not matter because the tension and conflict have been reduced.
In the conflict between Pharisees and the so-called “sinners,” Jesus sided with the sinners, prostitutes and tax collectors against the Pharisees. And in the conflict between the rich and the poor, he sided with the poor. Jesus condemns the Pharisees and the rich in no uncertain terms, and he forgives the sinners and blesses the poor. Jesus makes no attempt to compromise with the authorities for the sake of a false peace of reconciliation or unity. The reconciliation, peace and forgiveness that God wants are based on truth, justice and love.
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