232. (Verse 23.) The fatted calf is also slaughtered, so that by the power of the spiritual grace of the sacrament of the mysteries, the Lord's flesh may be restored and enjoyed through the participation of communion. For no one should partake in the heavenly sacraments unless they fear God (which is the beginning of wisdom), unless they have either kept or received the spiritual seal, and unless they have preached the Lord. But whoever has the ring, has the Father, and the Son, and the Holy Spirit; because God has marked us, and Christ is His image: and He has given the pledge of the Spirit in our hearts, so that we may know that this ring which is given in the hand is a seal, by which the inner depths of the heart and the ministries of our deeds are marked. Therefore, we are sealed, just as we read: 'In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.' (Ephesians 1:13) But the flesh of the calf is good, for it is a sacrificial victim that was offered for sins.
233. (Verse 23.) The son introduces the father as feasting, to show that the fatherly food is our salvation, and the redemption of our sins is the joy of the Father. And indeed, if you refer to the Father, because the Son is the sacrificial victim for sins, the Father is delighted by the return of the sinner: above all, the Son is delighted, having found the lost sheep; so that you may know that the joy of the Father and the Son is one, one operation in the foundation of the Church. But the father rejoices;
(Vers. 24.)
(Verse 24.) Because the son was lost, and he was found: he had died, and he came back to life.
That person perishes who has existed; for one cannot perish who has not existed. Therefore, the nations do not exist, but the Christian exists, according to what was said above: For God chose what is not, so that he might destroy what is (1 Corinthians 1:28). However, here the term 'the human race' can be understood. There was Adam, and in him we all were. Adam perished, and in him all perished (cf. Augustine, Against Julian of Eclanum, Book 1, Chapter 3). Therefore, humanity is reformed in that human who perished, and he is restored to the likeness of God and to the image of God by divine patience and magnanimity. What then is this: God has chosen what does not exist, in order to destroy what exists (1 Corinthians 1:28)? That is, He has chosen the people of the Gentiles who did not exist, in order to destroy the people of the Jews.
235. It can also be said about the agent of repentance; because only those who have lived at some point die. And therefore, the gentiles do not die, but they are dead; indeed, whoever does not believe in Christ is always dead. And indeed, when the gentiles believe, they are made alive by grace: but whoever has fallen, revives through repentance.
236. The place follows, so that we should favor sins by forgiving them after penance; lest while we envy another's pardon, we ourselves do not deserve it from the Lord. For who are you to contradict the Lord, so that he does not release guilt from whom he wishes; when you forgive whom you wish? He wants to be asked, he wants to be entreated. If there is justice for all, where is God's grace? Who are you, to envy God?
And therefore, here the brother is noted, to such an extent that it is said that he comes from the villa, that is, occupied with earthly works, ignorant of the things of the Spirit of God; so that in the end he never complains for himself or for the slaughtered goat; for he is immolated not out of envy, but out of forgiveness, as a lamb of the world. The envious one seeks the goat; the innocent one desires to be sacrificed for himself. He is also called senior; because someone quickly ages through envy. Therefore, he stands outside; because the ill-will of those with envious minds excludes him. Therefore, he cannot listen to the chorus and symphony, that is, not those theatrical incentives of luxury, nor the harmony of courtly sounds, but rather the harmony of the people singing together, which springs forth a sweet joy from the saved sinner.
238. Establish for me someone from among those who seem just to themselves, who do not see the beam in their own eye, and cannot bear the splinter of another's vice. How indignant he becomes when forgiveness is granted to someone confessing their sin and lamenting for a long time. How his ears cannot bear the spiritual symphony of the people. For this is the symphony, when in the Church the diverse actions and virtues are harmonized, like the undiscriminating concord of various chords, the psalm is responded to, and 'amen' is said. This is the harmony that Paul learned; and therefore he says: I will sing with the spirit, I will sing with the mind as well (I Cor. XIV, 13). We thought that this parable should be discussed here.
239. Nor do we envy if someone wishes to refer these two brothers to two peoples; so that the younger people, like the Israelites, who envied the greater brother for the benefit of their father's blessing. This is what the Jews were doing when they complained that Christ was dining with the Gentiles; and therefore they demanded a goat, a sacrifice with a foul smell. The Jew demands a goat, the Christian a lamb; and therefore Barabbas is released for them, and a lamb is sacrificed for us. Whereas among them there is the stench of crimes, among us there is the forgiveness of sins, sweet in hope, pleasant in its fruit. Anyone who seeks a kid (goat) awaits the Antichrist; for Christ is a sacrificial victim of good odor (Ephesians 5:2).
240. It seems that he is also complaining about the kid, because they have lost the ritual of ancient sacrifice: or because no one's blood has benefited them, just as the blood of Christ has benefited the Church; for the blood of the prophets could not redeem them. Shameless and similar to that Pharisee who justified himself with arrogant prayer, thinking that the commandment of God had never been violated, because he observed the Law in the letter. Impious is the one who accused his brother of squandering his father's substance with prostitutes, when he should have noticed that it was said to him: Prostitutes and tax collectors will enter the kingdom of heaven before you (Matthew 21:31).
241. (Verse 28.) But he stands outside, and is not excluded; but he does not enter, ignorant of God's will concerning the calling of the Gentiles, having become a servant from a son; for a servant does not know what his master is doing (John 15:15). When he came to know, he envies and torments the Church with its goods, and stands outside. For outside Israel he hears the chorus and harmony; but he is angry because here the grace of the people sings, and the joyful sound of the people resonates. But the good Father also desired to save him, saying:
(Vers. 31.)
(Verse 31.) Son, you have always been with me;
Whether you be like a Jew in the Law, or like a righteous person in fellowship; and you are, if you stop envying.
(Ibid.) Et omnia mea tua sunt;
Either a Jew holding the sacraments of the Old Testament, or even a baptized person possessing those of the New.
(Chap. XVI. — Vers. 13.)
No servant can serve two masters;
Because there is not two, but one Lord. For although there are those who serve money; nevertheless, they do not know any laws of dominion; but they impose the yoke of servitude upon themselves; for it is not just authority, but unjust servitude. And therefore he says.
(Vers. 9.)
(Verse 9) Make friends for yourselves with dishonest wealth;
245. In giving to the poor, let us obtain the grace of the angels and the other saints. The steward is not criticized because in him we learn that we ourselves are not the masters, but rather the stewards of others' resources. And therefore, even if he has sinned, because he sought help from the lord's indulgence for himself in the future, it is preached. But beautifully and unjustly he said 'Mammon'; because with various allurements of wealth, greed was tempting our desires, so that we would want to serve riches. Unde ait:
(Vers. 12.)
(Verse 12) If you have not been faithful with someone else's, who will give you what is yours?