Until Jesus Brings Justice to Victory
Introduction: May you be guided by the prompting of the Holy
Spirit as you seek to be headed to the Reign of God.
When one drive cars with GPS switched on, the computer
prompts which way one should turn to arrive at the destination that has been
entered into the device. If all things work correctly, he can be guided to
where he wants to go. There are a few things that can prevent one from arriving
at the intended location. One problem might be that one entered the wrong
address into the GPS. Another thing might be the choice not to follow the
prompting of the GPS. Still another problem is that there may be problems (just
happening road construction, traffic, or an accident) of which the GPS is not
aware as of yet. If one purposefully decided to not follow the prompting of the
GPS, the GPS will say, “Recalculating,” and plot a new course that will get
back on track toward the ultimate goal.
In our spiritual journey, similar things happen. We are on a
journey toward God. Our “God Provided Spirit” (GPS) will prompt us as we head
toward our ultimate destination. We can choose to disregard the prompting of
the Holy Spirit. This will cause the GPSpirit to recalculate how we can get
back on track. The Holy Spirit always knows where we should be heading, but we
can refuse to follow what turns we should make to arrive at the house of our
Abba-Father Who happens to be God. How much easier it is if we follow the God
Provided Spirit.
Today we are faced with a universal and perennial question: “Why is there evil in the world?” Our readings provide us with some mental food for our digestion. From our reflection, hopefully will come greater growth – personally and communally. The reading from Wisdom describes some of God’s attributes: being just in the treatment of both the Good and the bad among us. God will eventually deal harshly with sinners, while being lenient with those who seek God’s forgiveness. The psalm picks up this theme with the refrain from verse 5: “LORD, You are Good and forgiving.” St. Paul, in the continuation of the eighth chapter of his letter to Romans, speaks of our weakness and the need of the intercession of the Holy Spirit. The Gospel presents three parables about the growth of the Reign of Heaven. The Reign of God starts out small, faces opposition, and grows to produce greatness.
First Reading: Wisdom 12:13, 16-19: ‘You give repentance
for sins.’
Commentary: The
Book of Wisdom was written in Greek, shortly before the birth of Jesus, for the
Greek-speaking Jews of Alexandria. Much of it concerns the harsh treatment of
the Hebrews in Egypt before the Exodus under Moses. Here the author has moved
on to describe luridly the depravity of the inhabitants of Canaan before the
Israelites arrived in the Holy Land. Nevertheless, God cared for them and
treated them with leniency, giving them opportunity for repentance. This has
two lessons for the readers of the Book: firstly, they too must pardon the
sinner and be kindly with God’s own kindness. Secondly, God always gives a
chance to repent of sins and follies, and this applies to us too. This leniency
is a sign of God’s strength. Leniency and generosity is always a sign strength
rather than of weakness, just as it is always the stronger person who
apologizes first. The reading is appointed to be read today in order to pair
with the gospel-reading, emphasizing a possible reading of the Parable of the
Wheat and the Darnel: the owner of the field leaves the darnel in place till
harvest, that is, till the final judgement, thus leaving the wicked a chance to
repent
Responsorial Psalm 86:5-6. 9-10. 15-16a: O Lord, you are
good and forgiving.
The compassionate and forgiving ways of God are expounded in
Psalm 86. God’s dealing with the repentant sinners is again described in words
that speak of a very understanding God: Good, forgiving, abounding in kindness,
hearing the cries of those who call, great doer of wondrous deeds, merciful,
gracious, slow to anger, abounding in fidelity, full of pity. God desires that
all nations and all persons turn toward this loving LORD of all and give
worship and glory to God for God’s patient care to all who have chosen the
wrong path, yet desire to get back on the right path. The LORD wants everyone
to find the Way to full relationship with this loving God.
Second Reading: Romans 8:26-27: ‘The Spirit intercedes
for us with groanings too deep for words.’
Commentary: This
is an encouraging confirmation by Paul that when we pray our own miserable
prayers are supplemented by the Spirit of Christ praying within us. What does
this mean? Is Paul referring to praying in tongues, which certainly occurred in
his Corinthian community? He himself says that he had the gift also, though he
did not frequently exercise it. It is surely wider than this. If we pray to
praise the glory of God and give thanks for God’s kindness to us, our own
prayer can only be inadequate; but it is supercharged by the Spirit. Our prayer
of repentance likewise, for our repentance can never be adequate. The same with
our protestations of loyalty and commitment. What about our prayer of petition?
We pray desperately for a fine evening for the barbeque (or for rain for the
garden), but perhaps the Spirit deepens this prayer to our real profound desire
to be brought nearer to God by whatever he decides is best for us and those for
whom we care! ‘The prayers that the Spirit makes for God’s holy people are always
in accordance with the mind of God’ – they go beyond our petty and
ephemeral requests, for Christ is praying within us.
Gospel: Matthew 13:24-43: ‘Let both grow together until
the harvest.’
Commentary: Matthew
follows up the parable of the sower with another parable of his own about
different kinds of seed and sowing, focused on the fact that the Church
includes the bad as well as the good – or is it addressed to each of us,
for each of us includes the bad as well as the good? It is not easy for the
untutored eye to distinguish wheat from darnel, even in modern farming, despite
the developments of modern wheat.
In any case, Matthew likes contrasting figures. We have
already had several pairs of images at the end of the Sermon on the Mount, the
broad road and the narrow gate, etc. Many of his longer parables are based on
such oppositions, the two sons (21.28-32), the guests at the wedding-feast
(22.1-14), and especially the parables of the coming judgment (the ten
wedding-attendants (25.1-13) and the last judgment itself (25.31-4).On the
whole his characters are rather caricatures of good and bad, with no more than
the minimum of stark colouring, unlike Luke’s characters who tend to be
likeable rogues with both good and bad features (like ourselves!). Because of
this the reader of Matthew is always aware that there will be a stark day of
reckoning at the end, at harvest-time.
The parable of the darnel could almost be a continuation of
the parable of the sower, an illustration of the different progresses of the
seeds in action, the next stage after the sowing. In chapter 18 on the
community Matthew shows that there are members of the community who put
obstacles in the way of others; there are lost sheep who need to be reconciled;
there are sinners who seek forgiveness but are unwilling to forgive others.
There are even those who need to be unfavourably judged. This is the mixed community
in action!
One way of coming to a better understanding of the parables
is to seek out the circumstances in which Jesus might have told them, and so
his purpose in telling them. These two parables of the mustard seed and the
wheat are both stories of growth. The mustard seed is especially astonishing,
for the seed is little more than a grain of dust, which I have known to grow in
a single year into a six-foot shrub in a Palestinian wadi. The idea of the
birds sheltering in its branches is perhaps a slightly cheerful exaggeration,
drawn from Daniel 4.11! The shrub I mentioned could hardly provide shade to the
smallest birds. The astonishing effect of a pinch of yeast or leaven is obvious
to anyone who has entered a kitchen.
When could Jesus have meant to express by these images?
Perhaps when the disciples were depressed and murmuring. ‘How could a bunch of
a dozen nondescript fishers and tax-collectors like ourselves be classed as the
Kingdom of Heaven?’ ‘Just wait! Things grow’ One third of the world’s
population is said to be Christian.
The interpretation of the parable of the wheat and the tares
occurs, of course, only in Matthew, and is full of Matthean linguistic
characteristics, for he never fails to warn of the dangers of the
eschatological punishment. On the positive side it is reminiscent of Paul’s
description of the final triumph of Christ, when, having conquered sin and the
last enemy, Death, he hands over the Kingdom to God the Father (1 Corinthians
15.24-25). As in the parable itself, the process seems a little strange: one would
expect that the good wheat would be collected first and then the rest of the
field fired afterwards. One would expect the farmer or the reapers – even
angelic reapers – to make certain of the harvest first! The opposite
order, however, gives the advantage of leaving the good wheat in triumph in the
field. It also puts the accent on the gruesome fate of the wicked by means of
the frequent Matthaean phrase about weeping and grinding of teeth. Matthew is
always concerned to warn the wicked, whereas Paul envisages only the universal
triumph of Christ, which hardly leaves room for failures
Reflection: How do we achieve success and victory in our
lives? In everyone's life there are key moments or turning points on which the
whole of one's life hinges. The mounting confrontation between the Pharisees
and Jesus was such a decisive event and crisis. The religious leaders became
intolerant of Jesus because of their prejudice. Nothing that Jesus would do or
say from this point on would be right in their eyes. They conspired, not simply
to oppose Jesus but to eliminate him.
Courage and determination to
do God's will: Jesus met this defiance with courage and
determination to do his Father's will. He used the crisis to teach his
disciples an important lesson for God's way to success and victory. The only
way to glory in God's kingdom is through the cross - the cross of suffering and
humiliation - which Jesus endured for our sake and for our salvation. We, too,
are called to take up our cross every day - to die to sin, selfishness, envy,
pride, strife, and hatred - and to lay down our lives in humble service and
love for one another, just as Jesus did for our sake.
Matthew quotes from the "Suffering Servant"
prophecies of Isaiah to explain how Jesus the Messiah would accomplish his
mission - not through crushing power - but through love and sacrificial service
(Isaiah 42:1-4). In place of a throne Jesus chose to mount the cross and wear a
crown of thorns. He was crucified as our Lord and King (John 19:19; Philippians
2:11) There is no greater proof of God's love for us than the sacrificial death
of his only begotten Son for our sake and our salvation (John 3:16).
Jesus died not only for the Jews but for all the Gentile
nations as well. Isaiah had prophesied centuries before, that the Messiah would
bring justice to the Gentiles. To the Greek mind, justice involved giving to
God and to one's fellow citizen that which is their due (whatever is owed to
them). Jesus taught his disciples to give God not only his due, but to love him
without measure just as he loves us unconditionally - without limits or
reservation.
Justice tempered with love
and mercy: Jesus brings the justice of God's kingdom tempered with
divine love and mercy. He does not bruise the weak or treat them with contempt,
but rather shows understanding and compassion. He does not discourage the
fainthearted but gives hope, courage, and the strength to persevere through
trying circumstances. No trials, failings, and weaknesses can keep us from the
mercy and help which Jesus offers to everyone who asks. His grace is sufficient
for every moment, every situation, and every challenge we face. When you meet
trials and difficulties, do you rely on God's help and grace?
Lord Jesus, your love and mercy knows no bounds. Give me
strength when I am weak, hope when I am discouraged, peace when I am troubled,
consolation when I am sad, and understanding when I am perplexed. Make me an
instrument of your love and peace to those who are troubled and without hope.
Daily Quote from the Early
Church Fathers: The Savior's
meekness, by John Chrysostom (347-407 AD)
"The prophet celebrated in advance both the Savior's
meekness right alongside his unspeakable power. Thereby he opened to the
Gentiles a great and effective door. Isaiah also foretold the ills that were to
overtake the Jews. He foreknew the Son's oneness with the Father: 'Israel is my
chosen, my soul has accepted him; I have put my Spirit upon him' (Isaiah 42:1).
For it is not as an adversary that Christ transcends the law, as if he were an
enemy of the Lawgiver, but as though he were of one mind with the Lawgiver and
held to the very same purposes. Then, proclaiming the Lord's meekness, Isaiah
said, 'He shall not cry nor lift up his voice' (Isaiah 42:20). For his desire
indeed was to enable healing in their presence. But since they pushed him away,
he did not contend any further against their opposition." (excerpt from
THE GOSPEL OF MATTHEW, HOMILY 40.2.1)
roots and weeds: “Pull
up the weeds and you might take the wheat along with them.” —Matthew 13:29
A farmer tells his farmhands not to weed his field because
they may take up the wheat with the weeds. This is an unusual command. If
farmers applied this in all cases, all weeding would be prohibited. This
command indicates that the root-development of the wheat, the citizens of God’s
kingdom (Mt 13:38), is dependent on the presence of the weeds, “the followers
of the evil one” (Mt 13:38).
To “be rooted in Him (Christ) and built up in Him, growing
ever stronger in faith” (Col 2:7), we must be in the presence of those who are
not with the Lord but following the evil one. This gives us opportunities to
share and defend our faith. We can forgive these people when they hurt us and
love them unconditionally. We can take up our daily crosses (see Lk 9:23) and
share in the sufferings of Christ (Col 1:24).
The Lord turns all things to the good for those who love Him
(Rm 8:28). Your loving, forgiving, suffering outreach to the weeds root you in
Christ in wondrous ways. Thank God for how He can deepen your faith through
weeds. Love the weeds, even if they hurt you (see Mt 5:44). Remember you were a
weed yourself and would revert to being a weed but for the amazing grace of
God. Thank God for not weeding the field until the very end (see 2 Pt 3:9).
Prayer: Father may my faith be deep enough to persevere
through the mass apostasy before the end of the world (see 2 Thes 2:3). “Though
You are Master of might, You judge with clemency.” —Wis 12:18. Alleluia! Jesus
is risen from the dead! We already share in His Resurrection (Col 3:1).
Alleluia!
The personal action for
today: What thoughts cross my
mind when I experience evil in the world around me? Do I question God for
allowing such evil? How often do I call upon the Holy Spirit to help me do and
say what God wants me to do and say? Do I sense the presence of the Holy Spirit
with me in the midst of the evil that surrounds me? What can I do to foster
growth and Goodness in the people with whom I come in contact? How can I be
Good seed or leaven in the world to help the fullness of growth that God
intends?
Saint Mary MacKillop: If Saint Mary MacKillop were alive today, she
would be a household name. It’s not that she sought the limelight. On the
contrary, she simply wanted to serve the poor wherever she found them in her
native Australia. But along the way, she managed to arouse the ire of some
rather powerful churchmen. One even excommunicated her for a time.
Born in Melbourne in 1842, to parents who had emigrated from
Scotland, Mary MacKillop grew up in a family that faced constant financial
struggles. As a young woman she was drawn to religious life but could not find
an existing order of Sisters that met her needs. In 1860, she met Father Julian
Woods, who became her spiritual director. Together they founded a new community
of women—the Sisters of St. Joseph of the Sacred Heart, also known as the
Josephite Sisters. Its members were to staff schools especially for poor
children, as well as orphanages, and do other works of charity.
As the congregation grew, so did Mary MacKillop’s problems.
Her priest-friend proved unreliable in many ways and his responsibilities for
direction of the Sisters were removed. Meanwhile, Mary had the support of some
local bishops as she and her Sisters went about their work. But the bishop in
South Australia, aging and relying on others for advice, briefly excommunicated
Mary—charging her with disobedience—and dispensed 50 of her Sisters from their
vows. In truth, the bishop’s quarrel was about power and who had authority over
whom. He ultimately rescinded his order of excommunication.
Mary MacKillop insisted that her congregation should be
governed by an elected mother general answerable to Rome, not to the local
bishop. There also were disputes about whether or not the congregation could
own property. In the end, Rome proved to be Mary’s best source of support.
After a long wait official approval of the congregation—and how it was to be
governed—came from Pope Leo XIII.
Despite her struggles with Church authorities, Mary
MacKillop and her Sisters were able to offer social services that few, if any,
government agencies in Australia could. They served Protestants and Catholics
alike. They worked among the aborigines. They taught in schools and orphanages
and served unmarried mothers.
Money, actually the lack of it, was a constant worry. But
the Sisters who begged from door to door, were bolstered by faith and by the
conviction that their struggles were opportunities to grow closer to God.
By the time Mary MacKillop was approaching the end of her
life, the congregation was thriving. She died in 1909 at the age of 67. Pope
John Paul II beatified her in 1995. In 2010, when Pope Benedict XVI canonized
her, she became Australia’s first saint. Her liturgical feast is celebrated on
August 8.
The story of many foundresses of religious communities and the tales of the early days of those communities can make for fascinating reading. Those women were dedicated and tough and fought for those they served. Let’s thank the Lord for raising up such wonderful examples of faith.
