Twenty-Fifth Sunday in Ordinary Time 'A'

Sunday September 21, 2008

No Fair!

“In the olden days” there were very few organized sports for children. We engaged in neighborhood “pick-up” games. If there were enough kids on the block, someone would say, “Who wants to play kick ball, stick ball or two-hand touch?” all variants on soccer, baseball, or football but played on the street instead of a field. I was not a star player. I was usually the last to be picked, but I do recall being an eleventh hour ‘RBI’ runner on one memorable day.

In the absence of a well-paid referee or ‘ump,’ a player would yell out, ‘no fair’ when someone from the other side tried to take a short cut to victory. No one was allowed to get in the back door, handicap or not.

There was something to be said for ‘pick-up’ games. There were no high-powered coaches, no screaming parents on the sidelines, and everyone played, no matter how unskilled. An egalitarian attitude made all the players feel good about themselves. Fair play was the rule but it was broad enough to embrace a little charity to the losing team under pressure.

Life in the market place as an adult is a bit more complicated than life as a child whatever the game, the rules and the playing field. In today’s market there is no level playing field and greed has replaced fair play.

Speaking of the market place, the story is told of a mugger who approached a Wall Street trader on the way to his car. The mugger demanded: “Give me your money!” Indignantly the trader protested: “You can’t do this to me. I’m only a stock trader!” The mugger quickly retorted: “In that case, give me my money!

For the past several weeks, the Scriptures, especially the Gospel stories, have been hitting hard on the rules of the kingdom of God or as black theologian Diana Hayes refers to it, the ‘kindom’ of God. The word is more inclusive and better describes the equality of the diverse children of God under God.

The Gospel lessons seem to be breaking all the rules of justice and fair play. Last week, for example, had not the Feast of the Holy Cross interrupted the pattern of the season’s gospels, we would have heard Jesus challenging us with his teaching on forgiveness. To Peter’s question, “How many times must I forgive? Seven times?” Jesus responded, ” No, Peter, seventy -seven times!” Peter could have responded justifiably, “Are you joking? I thought I was being generous with seven. Seventy-seven is outrageous!” So it was and so it is!

Jesus’ parable this week is an example of God’s excessive generosity. A day’s pay was worth a denarius, barely enough to put food on the table for a family. The story favors the laborer at the end of the line and sanctions a whole day’s pay for one hour of work. What was Jesus’ intent in telling this story?

Jesus was not giving a lesson on justice, family economics or charitable giving, worthy though these lessons might be. Understood within the context of all his teachings, Jesus was speaking about the rules of the ‘kindom’ that are quite different from the rules of Caesar’s ‘kingdom’ or of any earthly commonwealth or state.

Thus the introductory reading from Isaiah: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.” [Isaiah 55: 8]

There are troubling implications for us Americans who according to the constitution live in a society that professes equality for all but that denies it to many in practice. Not only does this gospel urge us to practice what we preach as a nation, but also pushes us to the extreme of charity far beyond the rules of fair play. Our borders are closing to protect our security but we do admit those who will wait on our tables, take care of our children or take on menial tasks that American citizens find undignified despite the current economic crisis. We will also let in the most talented because their know-how will be a boost to our economy even if their acceptance may constitute a talent drain for their homeland. The Church is doing the same by importing vocations from countries that need them as much as or more than we in order to maintain the discipline of clerical celibacy instead of ordaining proven married men and women to preside at Eucharist and at the other sacraments.

The Gospel is multifaceted and the parable has many layers of meaning. The first layer is the parable as related by Jesus. He was not presenting a moral lesson on labor relations. It is more likely that Jesus was addressing the complaints of those who resented his association with tax collectors and prostitutes. No doubt he was also challenging his listeners to be attentive to the poor and the outcast, those who were considered last in line.

The next layer of meaning may be found within the growing tradition around Jesus’ teachings as gentiles began to move into the early Christian faith communities. It was at this level of redaction that the words, “the last shall be first and the first shall be last” were probably added. In this case, the Jewish followers of Christ were challenged to let the gentiles in.

The present liturgical restrictions regarding the reception of Holy Communion by Christians who are not members of our canonical institution is a scandal to people of good will and good faith. Those who share our belief in the presence of Jesus in the Eucharist bread and wine should be welcomed when they come forward in good faith to receive Holy Communion at special celebrations to which they have been invited. Although they may not be canonical members of the Roman Catholic Church, they are baptized into Christ and as such are members of the ‘kindom’ of God the parameters of which are broader than institutional church membership. What is accepted theologically should be permitted liturgically.

The third layer may be found in Matthew’s community. This parable follows Jesus’ warning to his followers not to hunger after rewards in this life but to defer gratification to the next. Rewards are not condemned but they are not the purpose of those who ‘work’ for the ‘kindom’ of God.

In essence it is not the hours we put into the practice of our faith but the quality of love that accompanies our every effort. Moreover, there are no ‘insiders’ and ‘outsiders’ in the ‘kindom.’ There’s a place at God’s table for everyone.

Christians are challenged to move beyond the rules of fair play to faith play. This will stretch us to the hilt and may even lead to the cross.

The Gospel is not necessarily a recipe for specific actions but an orientation for true believers and a theology for shaping our response to real life situations. Its application may differ from generation to generation but the teaching of Jesus is perennial and it calls us beyond rigid laws and legislation to clear convictions of and concrete actions from the heart.

And so indeed, the last may be first, and the first may be last in the ‘kindom’ of God but in the end, all are equal.

We can be certain that if we pursue God’s justice, we will not be last in line at the end of time.

______

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