Homilies From St. Patrick Catholic Community

Gospel ReadingMatthew 20:1-16In the parable of the workers in the vineyard, Jesus teaches about God's generous mercy.

Background on the Gospel Reading

In today's Gospel, Jesus moves from Galilee to teach in Judea where he is sought out by great crowds and tested by the Pharisees on issues such as marriage and divorce. Jesus also encounters a rich young man who is unable to accept Jesus' demand that he leave his possessions to follow him. Jesus' response to the rich young man sounds very much like the conclusion we will find in today's Gospel: the first will be last and the last will be first.

On the surface, the parable of the workers in the vineyard appears to be an offense to common sense. Those who work a longer day ought to be paid more than those who work just an hour or two. When viewed in this way, the landowner seems unfair. That is because we are reading into the parable our own preconceived notions of how fairness and equality should be quantified.

A close read shows us that the landowner paid on the terms that were negotiated. The landowner, it seems, has acted completely justly. The parable goes beyond that, however, and we come to see that the landowner is not simply just, he is exceptionally just. He is radically just. He has given those who labored in the field for a full day their due pay. But he has also given a full-day's wage to those who worked only a single hour. No one is cheated, but a few receive abundantly from the landowner just as we receive from God more than what is merely justifiable or due. God, like the landowner, is radically just and abundantly generous. The workers who complain are made to look foolish as they lament the fact that landowner has made all workers equal. Indeed, what more could one ask for than to be treated as an equal at work or anywhere else?

The parable reminds us that although God owes us nothing, he offers abundantly and equally. We are occasionally tempted to think that our own actions deserve more reward, more of God's abundant mercy, than the actions of others. But God's generosity cannot be quantified or partitioned into different amounts for different people. When we think that way, we are trying to relate to God on our terms rather than to accept God's radically different ways.

The word MEND can give a message of hope. One can say I am on the mend, which means that one can start feeling better. To mend can be to repair, fix, renew, heal. Take this powerful word and apply it to forgiveness. Fr Eric explores using the word, MEND, and see how it relates to our relationships and forgiveness.

Gospel ReadingMatthew 18:21-35Jesus teaches that we must forgive one another as God has forgiven us.

Background on the Gospel Reading

Today's Gospel reading directly follows last week's Gospel in which Jesus taught the disciples how to handle disputes and conflict within the Christian community. In today's reading Peter asks Jesus how many times one ought to extend forgiveness to another. Peter proposes a reasonable number of times, perhaps seven. Jesus replies by extending Peter's proposal by an enormous amount; not just seven times should one forgive, but 77 times. The parable of the unforgiving servant is Jesus' elaboration of his initial reply to Peter. Through the parable we come to understand the depths of God's mercy toward us and the results of our acceptance of God's forgiveness.

The king in the parable decides to settle accounts with his servants. We are told that one servant in particular owes the king an enormous sum of money. Despite the promise of the servant, it is unlikely that he would ever be able to repay the debt that he owes. The king is moved by the humility of the pleading servant and mercifully forgives the debt. Rather than displaying gratitude for this forgiveness, the servant confronts a fellow servant who owes him a small debt—a pittance when compared with the amount that was owed to the king. The unmerciful servant refuses the pleas of his fellow servant and sends the servant to prison.

A few other servants tell the merciful king about the actions of the unforgiving servant. The king punishes the servant because he refused to show the kind of mercy he had himself received from the king. Jesus concludes by indicating that this is how it will be with God and those who refuse to forgive one another.

There is a temptation to quantify forgiveness as Peter tried to do, but Jesus' point is that forgiveness is not about quantity—the number of times we extend forgiveness to another. In the parable the king's forgiveness is like God's forgiveness, and it transforms us, helping us to be as forgiving as God. The lesson is clear: If we hoard God's mercy while showing no mercy to others, we risk forfeiting the effects of God's mercy in our lives.

All three scripture readings give insights into how to live in community. Conflict, selfishness, division and indifference can hurt a community. These readings remind us that love is wanting the good for the other. Fr Eric shares a couple of ideas to help develop a healthy community spirit.

This Sunday’s Readings

First ReadingEzekiel 33:7-9The Son of Man is appointed as guardian of Israel.

Responsorial PsalmPsalm 95:1-2,6-9Song of praise to God, our salvation.

Second ReadingRomans 13:8-10The Law is summarized in the commandment to love your neighbor as yourself.

Gospel ReadingMatthew 18:15-20Jesus teaches his disciples how to settle disputes in the Church.

Background on the Gospel Reading

Today’s Gospel reading is taken from a chapter of Matthew’s Gospel, which is sometimes called the “discourse on the Church” or the “church order” discourse. In this part of Matthew’s Gospel, Jesus speaks more directly about matters of Church discipline and order. In today’s reading we find one of only three instances in which Jesus uses the word church in Matthew’s Gospel. In Matthew’s record of Jesus’ teaching, we can hear echoes of the kinds of issues faced by the early Christian community.

In the first part of the “discourse on the Church” (Matthew 18:1-14), Matthew addresses the Christian community’s concerns about rank. Jesus responds to the disciples’ question about who is greatest in the kingdom of heaven. Jesus indicates that those who wish to enter the kingdom of heaven must be like children, and he cautions those leaders who might lead these “little ones” astray. He also responds with the parable of the lost sheep, indicating how God will seek out and bring back those “little ones” who have strayed.

In today’s Gospel reading, Matthew 18:15-20, Jesus addresses a common occurrence in the Christian community: a dispute between two members of the Church. Jesus outlines a procedure for settling such matters fairly. The victim should privately address the offender and attempt to resolve the dispute without outside involvement. If that fails, then the victim should bring two or three witnesses and confront the offender again. If the dispute is still unresolved, the matter should be brought to the attention of the entire community. If the offender refuses to adhere to the reparations prescribed by the community, then Jesus suggests that the offender may be expelled from the Church.

Jesus does not discourage disagreement within the community of the Church; he acknowledges the reality of conflict and error and offers his disciples a means for addressing such matters. It is in the conclusion to this teaching that the message of hope is found: Jesus is present with the community and will guide the community in its relations. If decisions are taken in prayer, then the community can be assured of God’s assistance.

It would make sense that if we give our lives over to God and follow him, he should have our backs and protect us from illness, suffering or failure. Yet many who serve God with their lives they still get sick, suffer and fail? Why? Something to ponder through the Sunday readings.

Background on the Gospel Reading

Today’s Gospel continues the story that began in last week’s Gospel. Simon Peter was called the “rock” upon which Jesus would build his Church, and yet Peter continues to show the limitations of his understanding of Jesus’ identity. Now that the disciples have acknowledged that Jesus is the Messiah, Jesus confides in them the outcome of his ministry: he must suffer and die in Jerusalem to be raised on the third day. Peter rejects this prediction, and Jesus rebukes him severely, calling him “Satan.” In opposing this aspect of Jesus’ mission, Peter shows that he is no longer speaking based on the revelation from God but as a human being. Jesus then teaches all of the disciples about the difficult path of discipleship: to be Christ’s disciple is to follow in his way of the cross.

Peter could not yet understand what it meant to call Jesus the Messiah. It is unlikely that the other disciples understood any better. Messianic expectations were a common aspect of first-century Judaism. Under Roman occupation, many in Israel hoped and prayed that God would send a Messiah to free the Jews from Roman oppression. The common view was that the Messiah would be a political figure, a king that would free Israel from Roman rule. This is perhaps what Peter envisioned when he was led to recognize Jesus as the Messiah. In this passage, however, Jesus is beginning to teach his disciples that he would be the Messiah in a different way.

Jesus would be more like the suffering servant described by the prophet Isaiah than the political liberator. Those who would be Jesus' disciples would be called to a similar life of service. Perhaps this is what Peter feared most in Jesus’ prediction of his Passion. He whom Jesus had called “rock” would also be called upon to offer himself in sacrifice and service to others. Christian leaders today are still called to sacrifice and serve others as Jesus did.

Isaiah reading and Matthew's Gospel speak of authority, power and leadership. Shebna and Eliakim both have powerful positions in serving the King and the people. Both end up abusing their power by selfish motives. Peter receives the authority to lead God's people and by his profession of faith to seeing the Christ, he is asked to lead with the model of Jesus. Being Shepherd and laying down his life. We learn that any authority we have that does not have love at the center is abuse of power.

God is a God of inclusion. This sounds great in theory to many people. Yet Sunday's three readings deal with people defined as foreigners. Barriers are broken down over time in Israel and in the Gospel. How we deal with foreigners is based on how we are formed as disciples. Kevin McGloin and Scott Bagshaw present the parish's mission of forming our children/youth.