In the Gospel parable of the two sons, the
evangelist is contrasting the response of the pious and the impious
to the preaching of Jesus. The two sons represent the two groups
of faithful. The first son is representative of the “professionally
religious” who know the law and the prophets and believe that by
reciting the right words, they will be saved, even if not internally
being changed. The second son is representative of undesirables
that heard the preaching of the Gospel and were really changed.
The words of Jesus tell us that “tax collectors and prostitutes”
have come to the way of righteousness by true conversion of heart.
Dichotomies such as these are instructive in presenting the Gospel
message in clear terms understandable to the Church.
The passage from Ezekiel sets up the dichotomy of the wicked
and the truly converted that “preserves” his life because he has
turned away from sin. The wicked is in danger of losing his life,
while the changed person will be saved.
The passage from Philippians includes the well known hymn about
Jesus who humbled himself to being born in human likeness of a slave.
The first part of the reading lists attributes that Paul articulates
are important for the community to have if they are to follow the
example of Jesus. The community is to be encouraging in love, sharing
of spirit, compassion and mercy. The Christian should have consolation
in Christ. If the community exhibits these characteristics they
will be faithful to Christ and “complete Paul’s joy.”
The Gospel of this Sunday tells the familiar
and troubling story of a vineyard owner who hires men to work in
his field, at all hours of the day. He promises the first the “usual
daily wage”. The others hired later in the day are promised, “whatever
is just”. At day’s end, the last workers hired are paid a full day’s
wage, those hired throughout the day and those hired early in the
morning are paid the same, which some find “unjust”. This parable
situated in Matthew’s Gospel between the sayings about the first
( 19:30 ) and the last ( 20:16 ) sends a message to the community
about the importance of being faithful workers in the Lord’s vineyard
whether they heard the message of the Gospel first, or only lately
in the life of the early church. It is God’s justice that is the
object of this parable and explains why Jesus preached the kingdom
of God to the people of Israel and the “lost sheep” of the house
of Israel .
The first reading, seen in relief against the Gospel of today,
uses Isaiah to emphasize that God’s ways are not our ways. God’s
ways are beyond human comprehension, and especially God’s justice
has been difficult for the human mind to grasp. The promise to Israel
and to the Church is the same, “Seek the Lord, and he may be found;”
enter into the kingdom of God and receive the reward of working
in the Lord’s field. The selection from the Letter to the Philippians
articulates the significance of Paul’s continued preaching for the
Christian community, that is, his preaching is for the benefit of
the community. Concluding is an admonition to the Philippians to
live lives worthy of the Gospel.
Today's liturgy confronts us with one of the most difficult challenges
of discipleship: forgiveness, not once, not twice, but as God forgives.
On this Sunday nearest the anniversary of the attacks of September
11, with wars related to that day of sorrow still smoldering, and
as we hear of further attacks in other parts of the world, God's
challenge of mercy is great indeed. "Wrath and anger are hateful
things, yet the sinner hugs them tight." The beginning of the first
reading could almost suffice for today's whole liturgy of the word,
if not for Jesus' further demand that we forgive "not seven times
but seventy-seven time." Though Sirach warns us to "remember" our
last days, when our own faults will be recounted in detail, how
can we forgive those who have done great violence? Indeed, how can
the poor and forgotten of the world forgive those who burden them
with injustice?
It is indeed only by God's grace that such a thing is possible.
Only God is "the source of our peace" (alternative opening prayer);
war can never bring us true safety. As if acknowledging this, the
communion antiphon cries out: "O God, how much we value your mercy!
All [humanity] can gather under your protection."
It is best not to ignore the harsh coincidence of today's liturgy
and this painful anniversary. Let the church raise in prayer terrorism's
victims, its perpetrators, and the world's nations and leaders,
that the Holy Spirit may truly "guide and direct us" in God's way
(prayer after Communion).
The prophet Ezekiel is charged to make the
nation aware of their shortcomings, lest they die. The prophet is
warned that should he not make known Israel’s sins to the people,
they will die, but his life will likewise be required of him. If
the “wicked” are warned and do not repent, they will perish, however,
the prophet will live.
The selection from Paul’s Letter to the Romans lists a number
of the commandments from the Decalogue, yet sums them up with one
of the “greatest” commandments, to love your neighbor as you love
yourself. In the epistle, Paul is reflecting on the place of the
law in the Christian life. Jesus is the fulfillment of the law,
and Christians are charged to “love” as this is the epitome of living
a life of faithfulness.
Matthew’s Gospel provides a periscope on church discipline. If
a member of the body needs correction, first you can approach him
privately, if this does not work, then you are charged to bring
witnesses. If the person in the wrong, does not listen, then the
entire Church is to be involved in trying to set the “brother” who
sinned on the right path. If all else fails, the person is to be
treated as an outsider and basically excommunicated from the church.
Apologetics will use the conclusion of today’s Gospel to provide
a foundation for the sacrament of confession. The Church is granted
the power and charge of reconciliation. In conclusion, the promise
is given that where “two or three are gathered in my name”, I will
be present in their midst. This is a testament to the proximate
presence of Christ that the early community experienced when gathered
in prayer.
