C: 28th Sun of OrdTime (13 Oct 2019) - REPEL, REPENT AND REPAIR (Lk 17:11-19)

We have today the story of the cleansing of the ten lepers. It is good to focus our reflection on the different phases a leper normally faces before receiving full integral healing. As unfolded in our Lukan story, we identify three distinct phases in his/her life: repel, repent and repair.

REPEL: “Keeping their distance” (v. 12).

If we read the word “leper” inversely, we encounter the word “repel”. Indeed, in the first century CE lepers were constantly repelled as they were regarded as social outcasts. In the Levitical law, for instance, they were mandated to live in caves separate from the main population (cf. Lev 13:46). If ever they encounter citizens they were to shout “Unclean!” in order to warn them of their presence, lest they are also contaminated with such ailment (cf. Lev13:45). Leprosy that time, hence, would cause a deep psychological scar on lepers, especially the pain of social emptiness and loneliness: people would repel lepers, even their own kin would repel them from their very homes. It only takes a brave soul in Jesus to talk to them in person and even allow one to clasp his feet without fear of being infected (v. 15).

Along these lines, we can ask ourselves: Are we prejudiced against persons whom we suspect can “infect” our social status, principles and beliefs?

REPENT: “Jesus, Master, have mercy on us!” (v. 13).

People with diseases in the Judeo-Christian world thought that their suffering is a direct punishment of the sins they or their ancestors committed in the past (cf. Lk 13:1-5; Jn 9:1-3). Realistically, it would take a lot of time to be able to realize this since the normal reaction of those who suffer was to hate God and put the blame on him (cf. Job 3). However, the lepers in our story appear to have passed already such stage and have learned to acknowledge their guilt and sinfulness (if there were any), driving them to approach Jesus and admit their failings. Jesus was not concerned with what happened to them in the past. Without inquiring about the nature and gravity of their sins, he simply ordered them to go to the priest (v. 14) from whom they would receive the official declaration of their purification and reentrance to the Jewish society (cf. Lev 13:1-44).

Accordingly, we confront ourselves: Do we continue to marginalize people on account of their sins in the past even if they had already repented and made amends on them?

REPAIR: “Get up and go on your way; your faith has made you well” (v. 19).

It is only God who can repair us back to our old self, not even a priest nor the temple institution. Since sin is a direct offense against God, we need to repair our relationship with him via an act of sincere thanksgiving and service. Only after that can he put it back since he needs our consent and voluntary approval. Doing so, however, demands much humility on our part: one needs to shout aloud one’s faith publicly (v. 15) and prostrate subserviently before the Lord (v. 16). True spiritual reparation is assuring God that we have really abandoned our sinful past and embrace a new life with him as our center. Nonetheless, doing so ascertains his sure assurance of our total healing.

In this regard, we challenge ourselves with the question: After being repeatedly forgiven by God, what concrete service do we do to magnify and glorify his name?

- Rex Fortes, CM