26th Sunday in Ordinary Time – Year A
Ezekiel 18:25-28 Philippians 2:1-11 Matthew 21:28-32
Today’s scripture texts are intellectual challenges. They demand that the hearers of the Word wrestle with the complex nuances of real life which requires our minds to be liberally educated, balanced, and compassionate towards self, neighbor and stranger alike. Reactionary people tend to fear anyone and anything different from those with whom they themselves are already familiar. The Gospel proclaims that recognizing and appreciating differences among us might well be the enriching manner in which we most effectively grow, evolve, mature, adjust, improve, and, in a word, change! The Greek philosopher, Aristotle, observed that one of the first signs of intelligence is the ability to make good and effective distinctions, i.e., to appreciate differences. We would do well to appreciate that insight.
Ezekiel lived in the harshest of times around 600 BC. The Kingdom of Judah had fallen under the subjugation of the Babylonian Empire. The people of the kingdom did then precisely what our citizens today so often do: they looked for someone to blame. The subjects of Judah and Jerusalem blamed God’s unfairness in holding truth before their eyes (i.e., in abandoning them to the Babylonians). Today’s citizens blame politicians. But, in those ancient days who accepted God’s covenant and failed to keep it faithfully? And, today who elects politicians with the silly and unreasonable expectation that they simplistically fix everything without causing any inconvenience or pain (read: cutting entitlements and raising taxes respectively and effecting any change in our lives)? Frankly, when one reads these stories of societal crises both past and present, we can easily conclude that people in crisis times actively embrace thoughtless, selfish, and imprudent positions. People can be stupid. Stupid people beget stupid leaders, whether it be in the 7th and 6th Centuries BC or in the 21st Century AD. And we (!) will continue to act out and demonstrate stupid and irresponsible behaviors until we choose to engage the life-giving dynamic of thoughtful and responsible self-sacrifice, change, growth, and evolution in both religious faith and in civil politics. All who embrace and worship ideological positions are simply idolatrous and superstitious (read: stupid!). They act as harbingers of a kind of societal self-hatred and come to practice social self-destruction, whether they function in the political or religious realm. Those who cannot or will not negotiate and compromise, grow and evolve, subvert everything that is healthy in their society, both political and ecclesiastical. Only the deliberately chosen intelligent, wise, and constructive engagement of life to the full will allow for peace and security.
In Matthew’s Gospel text, that the repentant son did for his father what he had previously declined to do, points out both the son’s truthfulness in letting his “no” be “no”, and then the bigness and maturity of his character in giving the direction thoughtful consideration and in ultimately changing his mind. People today seem to be loathe to change their minds or even to being a little bit open-minded and flexible. Evidently, to change one’s mind indicates weakness in the world of ideological devotees. Let me propose, however, that one of the more profound proofs that one has a mind is in the willingness, ability, and success one has at changing it! The ability to pose the question, “Why?” to oneself and to explain in detail the reasons for one’s position or stance, is one of the hallmarks of good sense. Jesus scolded the audience of chief priests and elders of the people in today’s narrative for failing to believe in clear evidence, for failing to change their minds when necessary and desirable.
The text from Paul’s letter to the Philippians is among the most famous of his poetical pieces. Perhaps the poem existed for some time in an earlier form before Gospel disciples appropriated it for their own Christological hymn. Nevertheless, it has become and served well as a lesson in how Jesus’ power and wisdom worked in dynamic tension with his humility and complete compassion. Jesus, “though he was in the form of God,” made his human love and compassion his ultimate tool of witness-giving. His willingness to “empty himself” was the consummate sign of what compassion meant in his life. He gave his all as an expression of his love for everyone even for those who did not love him. His salvation was a salvation for the whole world, without exception. Because of his supreme generosity, he was exalted and glorified by God. This is what is expected from any who hear the Gospel of God’s love and wisdom, and then embrace it. Witness-giving is not merely about babbling and uttering words thoughtlessly or magically. Witness-giving is about living, loving, understanding, and assisting. The more one gives, the more one believes. The more a healthy person believes, the more that healthy person gives. Any who claim to believe, but who are not generous in their own scope and scale fail in their obligation to demonstrate and engage their faith. Jesus’ self-donation was complete, total, and perfect. Disciples of his Gospel message are obligated to see themselves in the position of Jesus as a generous, self-sacrificing giver of one’s life for others. A most effective part of such generous giving is appreciating that God’s ways are above and different from petty, selfish, and ideological human customs.
For some Sundays now, the Word has provoked us to reflect upon forgiveness – both giving and receiving. This is a fundamental Gospel issue. The more one is forgiven, the more logically necessary it becomes that one actively forgives. And, the more one forgives, the more reasonable it is to hope for forgiveness for oneself in turn. A particularly important line in the Lord’s prayer goes, “And forgive us our trespasses as we forgive those who trespass against us.” This not merely a question of score-keeping. A genuinely engaged life is messy. Rejoice in the struggle!
Today’s scripture texts are intellectual challenges. They demand that the hearers of the Word wrestle with the complex nuances of real life which requires our minds to be liberally educated, balanced, and compassionate towards self, neighbor and stranger alike. Reactionary people tend to fear anyone and anything different from those with whom they themselves are already familiar. The Gospel proclaims that recognizing and appreciating differences among us might well be the enriching manner in which we most effectively grow, evolve, mature, adjust, improve, and, in a word, change! The Greek philosopher, Aristotle, observed that one of the first signs of intelligence is the ability to make good and effective distinctions, i.e., to appreciate differences. We would do well to appreciate that insight.
Ezekiel lived in the harshest of times around 600 BC. The Kingdom of Judah had fallen under the subjugation of the Babylonian Empire. The people of the kingdom did then precisely what our citizens today so often do: they looked for someone to blame. The subjects of Judah and Jerusalem blamed God’s unfairness in holding truth before their eyes (i.e., in abandoning them to the Babylonians). Today’s citizens blame politicians. But, in those ancient days who accepted God’s covenant and failed to keep it faithfully? And, today who elects politicians with the silly and unreasonable expectation that they simplistically fix everything without causing any inconvenience or pain (read: cutting entitlements and raising taxes respectively and effecting any change in our lives)? Frankly, when one reads these stories of societal crises both past and present, we can easily conclude that people in crisis times actively embrace thoughtless, selfish, and imprudent positions. People can be stupid. Stupid people beget stupid leaders, whether it be in the 7th and 6th Centuries BC or in the 21st Century AD. And we (!) will continue to act out and demonstrate stupid and irresponsible behaviors until we choose to engage the life-giving dynamic of thoughtful and responsible self-sacrifice, change, growth, and evolution in both religious faith and in civil politics. All who embrace and worship ideological positions are simply idolatrous and superstitious (read: stupid!). They act as harbingers of a kind of societal self-hatred and come to practice social self-destruction, whether they function in the political or religious realm. Those who cannot or will not negotiate and compromise, grow and evolve, subvert everything that is healthy in their society, both political and ecclesiastical. Only the deliberately chosen intelligent, wise, and constructive engagement of life to the full will allow for peace and security.
In Matthew’s Gospel text, that the repentant son did for his father what he had previously declined to do, points out both the son’s truthfulness in letting his “no” be “no”, and then the bigness and maturity of his character in giving the direction thoughtful consideration and in ultimately changing his mind. People today seem to be loathe to change their minds or even to being a little bit open-minded and flexible. Evidently, to change one’s mind indicates weakness in the world of ideological devotees. Let me propose, however, that one of the more profound proofs that one has a mind is in the willingness, ability, and success one has at changing it! The ability to pose the question, “Why?” to oneself and to explain in detail the reasons for one’s position or stance, is one of the hallmarks of good sense. Jesus scolded the audience of chief priests and elders of the people in today’s narrative for failing to believe in clear evidence, for failing to change their minds when necessary and desirable.
The text from Paul’s letter to the Philippians is among the most famous of his poetical pieces. Perhaps the poem existed for some time in an earlier form before Gospel disciples appropriated it for their own Christological hymn. Nevertheless, it has become and served well as a lesson in how Jesus’ power and wisdom worked in dynamic tension with his humility and complete compassion. Jesus, “though he was in the form of God,” made his human love and compassion his ultimate tool of witness-giving. His willingness to “empty himself” was the consummate sign of what compassion meant in his life. He gave his all as an expression of his love for everyone even for those who did not love him. His salvation was a salvation for the whole world, without exception. Because of his supreme generosity, he was exalted and glorified by God. This is what is expected from any who hear the Gospel of God’s love and wisdom, and then embrace it. Witness-giving is not merely about babbling and uttering words thoughtlessly or magically. Witness-giving is about living, loving, understanding, and assisting. The more one gives, the more one believes. The more a healthy person believes, the more that healthy person gives. Any who claim to believe, but who are not generous in their own scope and scale fail in their obligation to demonstrate and engage their faith. Jesus’ self-donation was complete, total, and perfect. Disciples of his Gospel message are obligated to see themselves in the position of Jesus as a generous, self-sacrificing giver of one’s life for others. A most effective part of such generous giving is appreciating that God’s ways are above and different from petty, selfish, and ideological human customs.
For some Sundays now, the Word has provoked us to reflect upon forgiveness – both giving and receiving. This is a fundamental Gospel issue. The more one is forgiven, the more logically necessary it becomes that one actively forgives. And, the more one forgives, the more reasonable it is to hope for forgiveness for oneself in turn. A particularly important line in the Lord’s prayer goes, “And forgive us our trespasses as we forgive those who trespass against us.” This not merely a question of score-keeping. A genuinely engaged life is messy. Rejoice in the struggle!