Worthy Lost Things

Today’s lectionary reading (Luke 15.1-3, 11b-end) looks at one of a short series of three parables told in response to the “grumbling of the Pharisees and scribes saying, ‘this fellow welcomes sinners and eats with them.’” (2)

Before I even start to ponder today’s text, I want to make an important point which I have made many times previously. I’m sorry for repeating this often, but I think it is key to interpreting the parables. When trying to understand parables it is important not to assign roles to the various people in the stories. Don’t assume that the central character is representing God or Jesus or the spirit. If one does that it often yields significant problems in seeing undesirable traits for God. The central characters don’t often behave well! Parables were simple contemporary stories told to illustrate a point or, in this case, to address a comment. The details are to engage the audience. So always read parables simply as stories to illustrate a point.

So, what is Jesus saying in these parables in response to the accusation he welcomes “sinners” and eats with them.

As I read them today my first thought is about worth. Everything, every non-human being and every person has worth and should be treated as such.

The lectionary reading is the opening comment then jumps to the third parable. I think it is important to, at least, cast a glance at the first two to see the context.

The first story (4-6) is about a shepherd who tends a hundred sheep. He loses one and leaves the other ninety-nine to the perils of the wilderness to go and find it. The shepherd risks all to go and fine the lost sheep. Not necessarily a wise action but a compassionate one. In the story finding the sheep is a huge cause of celebration which shows how much the sheep was valued. 

The second story (8-9) is about a woman who had ten pieces of silver representing her livelihood. One piece was lost, the woman searched and searched until it was found. Then, she called her friends and neighbours to celebrate with her because she had found her silver. 

So, after briefly seeing the context I want to move onto the final parable, the focus of the lectionary. I think it is important to notice the progression in ratios, in the first story one in a hundred was valued, in the second tale one in ten was valued and, finally, in the third story one in two is valued. This last one is the story of a parent with two sons, one of whom at his own choosing was estranged from the home.

Right at the beginning of this parable the audience is alerted that something unusual happening. The story designed to grab their attention. It is not something that would really happen. This man divided his property amongst his two sons at the younger one’s request. You can almost hear the indignant murmur of the crowd!

This wasn’t fair or right. Culturally, the elder son was entitled to inherit, if not all at least a double portion of the property. So right at the outset of the story is a strange sort of generosity, a deviation from the norm  that will challenge and unsettle the audience.

The story is well known. The younger son squanders everything until his poverty and desperation cause him to realise that he needs to go home to work as a servant. His father’s workers are treated better than he is. 

Yet, while he was still far off, his father sees him and runs to meet him. Regardless of what has happened this younger son has worth and is received in that way. 

At this point in the story the father did not know where his son had been, he did not know how he had been living, he did not know that he was sorry and intending to work as a servant. The father merely sees his child in the distance and ran and welcomed him with a kiss. 

It would be shocking for the first century readers to hear that the father ‘ran’ to the son. Culturally, this would not happen. It would be considered undignified. This would certainly cause another ripple of shock through the early audience holding their attention.

As a side note — there is also reversal of what is considered the norm in contemporary times. Aren’t people taught that forgiveness follows confession and repentance?  Not in this story, here love is poured out before repentance. 

Anne Thurston in her book Knowing Her Place comments that “It is love which creates the possibility for repentance, for true metanoia ‘change of heart’. Conversion is not a condition but a consequence of God’s love.”

The final part of this story, and one which cannot be ignored, is the reaction of the elder son. As with the first two stories, a celebration follows the finding of that which was lost. 

The elder son heard the feasting, the music and the dancing and enquired into their meaning. On hearing about his brother’s return and ensuing celebration, he was angry. And rightly so, his brother had already squandered what should have been his inheritance and now was taking even more of their resources — his share of the inheritance. I can quite understand why the elder son felt he had been treated unfairly. 

Yet, the parent is gracious and explains the worth of the elder son to him, but adds that it is right to celebrate the return of that which was lost.

It seems to me that somehow in this story both the sons have missed the aspect of true relationship. The younger son had planned to return as a servant. His elder brother had talked about himself as working like a slave. Both devalued their own worth.

So, Jesus gave a very long-winded reply to explain why he ate with “sinners”. But I think a very thorough one as the Pharisees and scribes were shown the worth of all, including those they considered lost. It was a cause for celebration.

 

Sant Dewi

This weekend we think about Sant Dewi — Saint David — patron saint of Wales who is celebrated on March 1st. I thought for my blog this week I would reflect on some of the myths and legends about Sant Dewi. It is interesting how many of the signs and miracles in Dewi’s life reflect the stories in the gospels.

 Sant Dewi’s exact dates are unknown, but it is thought that he lived around 500 CE to 589 CE. Like most of the Celtic saints we talk about, the stories about Dewi were carried orally for centuries before being recorded. The earliest and most influential source for the legends about Sant Dewi is Buchedd Dewi (The Life of St. David) by Rhygyfarch in 1090. Stories are also recorded in Annales Cambriae (Welsh Chronicles), 10th century, a collection of writings mainly attributed to Nennius, a 9th-century monk, and in The Cambro-Briton (1829) ed. James Hughes.

One of the most famous miracles is the rising hill which occurred at while Dewi was preaching at the Synod of Llanddewi Brefi which was a gathering of Welsh church leaders. The synod was convened to address the rise of the Pelagian controversy. Dewi was chosen to speak and did so despite his initial reluctance. The tale says that the crowd was so large that those at the back could not see or hear him. In response, the ground beneath him miraculously rose into a hill, allowing everyone to see him and hear his words. At the same moment a white dove descended onto his shoulder, symbolizing divine favor. 

This affirmed Dewi’s authority, and he became a leading figure in the Welsh church. Today, Llanddewi Brefi remains a place of deep historical and spiritual significance in Wales. Nestled in the rolling hills of Ceredigion, this small village continues to be associated with Dewi’s sermon and the miraculous rising hill. In the village the most prominent site for pilgrims to visit is St. David’s Church, the small mound near the churchyard is believed to be the spot where the ground rose. The site is venerated as a symbol of divine intervention.

Other myths talk about Dewi’s ability to perform  various miracles including raising the dead and healing people. From childhood, he was blessed with these miraculous abilities. One story tells of how as a child he made the sign of the cross over a blind monk, instantly restoring his sight. Another legend states a person was brought to him, lifeless, and when Dewi prayed over him, resulting in the person being miraculously restored to life.  In addition, Dewi’s prayers helped drive away a group of Irish raiders who were attempting to attack his monastery. Divine intervention is said to have caused a storm that forced the invaders to retreat.

These legends highlight David as not only a teacher and preacher but also as a conduit of God’s direct power to intervene in the physical world.

During one of his sermons, as he passionately proclaimed the Gospel, his listeners saw a golden light, like flames of fire, surrounding him. Despite the fire, David was unharmed, continuing to speak with unwavering conviction. The sight left the crowd in awe, and they took it as a divine sign that David was truly blessed by God. 

Sant Dewi is associated with several holy wells across Wales, many are believed to have healing properties. One legend says that on one of his journeys as Dewi traveled and preached, he and his followers were in a remote and arid region. They had little water, and the group was in danger of dehydration. In a moment of prayer, Dewi called upon God for help. Suddenly, a spring of fresh water burst forth from the earth, providing the much-needed life-giving water for David and his followers. This spring was later known as St. David's Well, and it became a site of pilgrimage for centuries. This miracle served as a powerful reminder that God provides,even in the most barren of places. 

One of the defining aspects of Sant Dewi’s life was his extreme asceticism, he lived on a bread, vegetables, and water abstaining from alcohol, dairy and meat entirely. This earned him the nickname Dewi Ddyfrwr (David the Water Drinker).

He founded the monastic community at Glyn Rhosyn (now St. Davids in Pembrokeshire), which became a center of religious learning and pilgrimage. His monastic rule, which was particularly severe, emphasized prayer, hard work, and a frugal lifestyle.  

The monks at Glyn Rhosyn were required to plough the fields themselves, not using any animals. This was to emphasized, humility and  was seen as both practical and sacred task. Following Dewi’s practice the monks ate only bread, herbs and water. When they weren’t involved in manual labour they were studying or praying. Only minimal conversation was allowed. Travellers and the needy were welcomed as they received food and shelter. Both hospitality and manual labour were seen as a form of worship.

David is believed to have died on March 1st (sometime in the late 6th century). His last words, as recorded by Rhygyfarch, were: "Be joyful, keep the faith, and do the little things in life." According to legend, David emphasized the importance of the small acts of kindness and faith in building a strong, enduring spiritual life. These words became central to the ethos of the Celtic monastic tradition, which emphasised simple living, prayer, and service as the foundation for a deeply connected life with God.

I have enjoyed looking at the myths and legends surrounding Sant Dewi. Many of the themes can be applied to contemporary spiritual life. I hope, together, we can explore them more fully in the future as Dewi’s life is a rich source of inspiration.  Dewi’s life was a powerful influence on Celtic Christianity with themes which explore simplicity, steadfastness, service, prayer, community, connection to nature, sacred earth and finding greatness in small, consistent acts of love.