SEPTEMBER 15, 2019
7:30 AM, 10:30 AM (SUN) ORDINARY FORM MASSES
The Greek philosopher Aristotle lived in the 4th century BC, and wrote extensively on a plethora of subjects including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics and government.
One of the many things that set Aristotle apart from the other Fathers of Western Philosophy was that he saw in the study of Ethics something practical, not just something theoretical.
Aristotle taught that virtue has to do with the proper function of a thing – and when speaking of human beings, the proper function of body and soul in accordance with right reason. And in his Nicomachean Ethics, which speaks of virtue and relationships; the segment on Friendship is the longest of any other topic.
Aristotle delineates three types of friendships: (1) friendships of utility, (2) friendships of pleasure, (3) and friendships in pursuit of “eudaimonia” which is often translated as “happiness” or “blessedness,” but perhaps is better rendered as “well-being,” or “human flourishing.”
That is, friendships can be shallow – and involve using someone (friendships of utility) or based only on emotions (friendships of pleasure.) On the other hand, what Aristotle considered the most “perfect” form of friendship, involved mutually desiring what was best for the other person.
However, Aristotle – rather pessimistically – believed that friendships based on virtue were rare, because he believed that virtuous people were rare.
Nonetheless, Aristotle went so far as to propose that this perfect level of friendship itself was a virtue; and that friendship was not only important for living well – but was a noble and beautiful thing in itself.
Today is the 24th Sunday in Ordinary Time.
Our readings today deal with relationships.
In the chapter immediately following what we heard read in the first reading from Exodus, we hear that:
The LORD used to speak to Moses face to face, as a person speaks to a friend.And in the second reading from First Timothy, St. Paul identifies himself as having once been:
a blasphemer and a persecutor and arrogantYet God’s abundant grace and mercy and love brought about Paul’s conversion from being an enemy of God to becoming a trustworthy minister of Christ.
The Gospel reading gives us two short parables and a longer parable in response to the Pharisee’s complaint that Jesus:
welcomes sinners and eats with them.The third – and longest – of these parables is known to us as “The Parable of the Prodigal Son.”
The dictionary definition of “prodigal” is: “recklessly wasteful; [or] lavish.” If we are merely talking about material things, then indeed, the son is “prodigal.” But, if we are talking about the things of God – that is, grace, mercy, and love … then, we just might describe the father as being “prodigal.”
The relationship of the father to both the younger son and the older son are far from ideal. The younger son takes advantage of his father’s generosity and wastes it on raw pleasure. But the older son seems to have been using his father’s good will – all the while harboring negative thoughts and emotions about … well, just about everybody.
The father calls both of his sons to a more perfect relationship – to desire “well-being” and “happiness” … not in a one-sided or selfish way … but in a way that is mutually supportive … based on the beauty and nobility of grace and mercy and love.
Because, the father in the parable reflects the infinite generosity of the Most Holy Trinity – we can see all three Persons reflected in this character: God the Father, Who gave us all of creation “to cultivate and care for it,” God the Son, who “came into the world to save sinners,” and God the Holy Spirit – the Source of all mercy and grace; honor and glory; Faith, Hope, and Love.
As we approach this altar to receive the Most Sacred Body and Blood, Soul and Divinity of Jesus Christ – let us examine our own hearts … and our own inner motivations.
Let us choose to love God for Himself and for His own sake – casting off any shallower aspects of our relationship with the Divine – so as to grow in our own friendship with God.
And as we move forward in this Divine Liturgy – the Holy Sacrifice of the Mass – when we recite the Lord’s Prayer and say: “Thy Kingdom come, Thy Will be done” … may we mean it with renewed devotion and heartfelt intensity … as we seek to renew and intensify our own relationship with the Almighty.
