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Bible Reflections View Comments

Why Do We Search for What's Lost?
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, September 15, 2013
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I hate losing things. Not big things, although those losses carry their own heartache. No, I hate losing little, insignificant things: a favorite pen, a book that I read long ago and suddenly thought of again, a particular item of clothing that I may or may not have given to Goodwill. I will tear the house apart looking for the lost item. I will obsess about it until I find it—or have to admit defeat. More often than not, I find it after I stop looking.

The interesting thing about this quirk of mine is that I can see a bit of it in the parables in today’s Gospel. They each focus on a search for what’s lost, and the energy of the search is far greater than the thing being sought would seem to warrant.

The woman sweeping her house and going over every inch of it with a lamp for a small coin probably wasted far more oil for her lamp than the coin was worth. Certainly what she spent on the party far outweighed the discovery.

Commentators often point out the absurdity of the shepherd exposing an entire flock of sheep to the dangers of the wilderness in order to search for one lost lamb that may already have become a meal for a wolf. The wastrel younger son in the longer story certainly seems like no real loss to a responsible and upstanding family.

The very insignificance of these lost things is what Jesus wants to emphasize. Some of the Pharisees and scribes have criticized him for associating with sinners. To their eyes, these people aren’t worth a second glance, let alone the time and attention Jesus gives them. They have time only for important things and the right sort of people.

We might say that they have their priorities straight. But we would be wrong, at least from God’s perspective. They’re judging others based on surface realities alone. And they’re seeing those people as separate from themselves, separate from God.

Jesus reminds us that people are important not because of who they are or what they do, but because of their relationship to God.

This is usually what happens when I’m obsessing about something that I’ve lost. It’s usually something attached to a memory, to a friend, to something that matters to me but is only incidentally attached to a particular object. And I forget that I’ve lost only the object, not the memory or the relationship itself. Last December I looked high and low for a plush Santa that I’d had since childhood, knowing all the time that what I was really searching for was a connection to my mom, who had died in October.

In the reading from Exodus, the aftermath of the golden calf episode, Moses reminds the Lord that these people who have strayed are nevertheless the heirs to the covenant God made with Abraham and renewed at Sinai. It’s not because of their virtue, their good behavior, their status. It’s the inherent worth they have as people created and redeemed by a loving and merciful God.

In the end, then, our lives are about our relationship with God and with one another. This is why when we’re lost, our God seeks us out. This is why when our own key relationships falter, we move heaven and earth to reconcile. We are one, and that unity is broken if any part is missing.


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Alphonsus Liguori: 
		<p>Moral theology, Vatican II said, should be more thoroughly nourished by Scripture, and show the nobility of the Christian vocation of the faithful and their obligation to bring forth fruit in charity for the life of the world. Alphonsus, declared patron of moral theologians by Pius XII in 1950, would rejoice in that statement.</p>
		<p>In his day, Alphonsus fought for the liberation of moral theology from the rigidity of Jansenism. His moral theology, which went through 60 editions in the century following him, concentrated on the practical and concrete problems of pastors and confessors. If a certain legalism and minimalism crept into moral theology, it should not be attributed to this model of moderation and gentleness.</p>
		<p>At the University of Naples he received, at the age of 16, a doctorate in both canon and civil law by acclamation, but he soon gave up the practice of law for apostolic activity. He was ordained a priest and concentrated his pastoral efforts on popular (parish) missions, hearing confessions, forming Christian groups. </p>
		<p>He founded the Redemptorist congregation in 1732. It was an association of priests and brothers living a common life, dedicated to the imitation of Christ, and working mainly in popular missions for peasants in rural areas. Almost as an omen of what was to come later, he found himself deserted, after a while, by all his original companions except one lay brother. But the congregation managed to survive and was formally approved 17 years later, though its troubles were not over. </p>
		<p>Alphonsus’ great pastoral reforms were in the pulpit and confessional—replacing the pompous oratory of the time with simplicity, and the rigorism of Jansenism with kindness. His great fame as a writer has somewhat eclipsed the fact that for 26 years he traveled up and down the Kingdom of Naples, preaching popular missions. </p>
		<p>He was made bishop (after trying to reject the honor) at 66 and at once instituted a thorough reform of his diocese. </p>
		<p>His greatest sorrow came toward the end of his life. The Redemptorists, precariously continuing after the suppression of the Jesuits in 1773, had difficulty in getting their Rule approved by the Kingdom of Naples. Alphonsus acceded to the condition that they possess no property in common, but a royal official, with the connivance of a high Redemptorist official, changed the Rule substantially. Alphonsus, old, crippled and with very bad sight, signed the document, unaware that he had been betrayed. The Redemptorists in the Papal States then put themselves under the pope, who withdrew those in Naples from the jurisdiction of Alphonsus. It was only after his death that the branches were united. </p>
		<p>At 71 he was afflicted with rheumatic pains which left incurable bending of his neck; until it was straightened a little, the pressure of his chin caused a raw wound on his chest. He suffered a final 18 months of “dark night” scruples, fears, temptations against every article of faith and every virtue, interspersed with intervals of light and relief, when ecstasies were frequent. </p>
		<p>Alphonsus is best known for his moral theology, but he also wrote well in the field of spiritual and dogmatic theology. His <i>Glories of Mary</i> is one of the great works on that subject, and his book <i>Visits to the Blessed Sacrament</i> went through 40 editions in his lifetime, greatly influencing the practice of this devotion in the Church.</p> American Catholic Blog Ultimately there is no friend who can fully understand us, who can walk with us all the way. We must go forward and walk on our own in response to who we are and who we are called to be in God. —Thomas Merton

Life's Great Questions

 
CATHOLIC GREETINGS
Mary's Flower - Fleur-de-lis
More countless than the drops in an ocean are the repetitions down the ages of those gracious words: “Hail, Full of Grace, the Lord is with thee.”

St. Ignatius Loyola
The founder of the Society of Jesus is also a patron of all who were educated by the Jesuits.

Anniversary
We continue to fall in love again and again throughout our years together.

Vacation
God is a beacon in our lives; the steady light that always comes around again.

Sympathy
Grace gives us the courage to accept what we cannot change.




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