Sixteenth Ordinary Sunday Year A
This week’s fare is a set of three parables
offered for our consternation. Parables often complicate faith. They seem to be
contrary to our present modern culture’s impatience with the mysterious and the
cryptic. We want statements of faith that clear, concise, unambiguous and
palatable. In fact, we want our lives and the world to be perfect, devoid of
messiness and troubles. Thus, the perennial search for perfect understanding,
for Shangri-La and the Final Solution to all our troubles. The parables of
Christ, however, subvert this desire to make faith simple and understandable
and life uncomplicated. Instead, they demand our eternal return to their words,
our wrestling with them, and our puzzling over them. I would often like to
think of the parables as part of the Divine Comedy. And just like any kind of a
joke, they utterly fail if you have to explain them, you either “get it” or you
don’t. Except that the parables are no joke, they’re a matter of life and
death.
After listening to complaints from parishioners
for over ten years, I’ve come to realise that the common request or suggestion
is that I should summarily reprimand, remove or dismiss all the ‘troublemakers’
in the parish. My usual reply is that if I were to act on every complaint,
including the complains I get about the complainers; I would end up sacking
over 90% of the people in the parish! But I guess this tendency goes beyond the
parish. We seem to have a natural human desire to root
out and destroy all that troubles us. We want to look for the final solution to
our problems. But in doing so, we end up devising greater suffering. Perhaps,
the best example of this point is found in the Nazi’s Final Solution – millions
of Jews and other nationalities and differently able persons had to die in this
mad search for perfection.
The opening parable of today's gospel is loud and clear: If we want
to be faithful servants of God that can produce a fruitful harvest, we must be
ready to live alongside those we perceive as darnel or weeds. The counsel of
Jesus is prudent, “Let them both grow till the harvest.” It is a reminder that
life can be messy and we need not and should not play God. . Since this is
God’s Kingdom, he sets the agenda, he lays out the path, and he determines the
deadline. The problem is that the difference between the wheat and darnel is
not always going to be obvious, and that there is potential danger of mistaking
the good for the bad, the will of man for that of the will of God. Furthermore,
one may find both wheat and darnel mixed up within every person. We may risk
getting rid of the good in our zealous desire to root out the bad
Next we have two parables which are usually
given a highly sedated interpretation of illustrating how the Kingdom of God
can have humble beginnings. But let’s remember that the parables are not just
simple allegorical stories. And just
like the paradox of Jesus’ life, they are intended to disturb and unsettle and
throw everything off balance. And so we have the seemingly harmless parable of
the Mustard Seed. What harm can we see in this? Most of us are familiar with
mustard sauce, the White man’s substitute for our Asian chilly. Little do many
realise that the mustard tree can grow like a weed and, like a weed, it’s
virtually impossible to manage, and before you know it, it’s taken over the
whole garden; hardly the kind of plant that you would wish to see in your vegetable
and fruit garden. Furthermore, there is the matter of the birds - they may
strike us as a charming touch, but as we Klangites can attest, they are
probably crows, and therefore an ever-present threat to the crops. Thus, the
parable provides the early listeners with a startling metaphor. Jesus uses a
parasitic plant which has dangerous invasive take-over properties, which
attracts undesirables, and which is allowed to grow to enormous proportions, to
describe the Kingdom.
And then there is the parable of the Yeast. A
woman takes some yeast, mixes it with flour, and the dough rises. Most of us
like this parable. It makes us feel all warm and domestic and safe - just the
way we like our religion. But this is not what it’s meant to be. This yeast is
actually more accurately called leaven.
Leaven isn’t your yeast that you can buy off the shelves of those sanitarily
clean health food stores. In fact, it’s rotten dough. Leaven is unpleasant,
disgusting, leaven stinks. Leaven in Jesus’ day was considered so foul that it
was deemed to be ritually unclean, and it was banned from use in the Temple. On
the eve of the Passover, the entire household will undertake a hunt of leaven
within the house in order to remove this offending foodstuff ingredient. Indeed
it had come to symbolise evil. And look how much flour the woman in parable uses
to mix with her leaven- forty litres,
half a hundredweight, enough to feed 150 people - a ridiculously enormous
quantity! Something very odd, almost sinister, is going on here, as in the
parable of the Mustard Seed. What is Jesus suggesting with this surrealistic
image?
One thing we can be sure of is that Jesus is
again setting out to shock his listeners on purpose. I mean, he says that the
utterly holy - the kingdom of God - can only be understood if we compare it
with the utterly unholy, loathsome leaven, and the undesirable, mustard. So put
away any ideas that, in the world, proclaiming the kingdom of God will have
about it the sweet smell of success. Indeed, don’t be surprised if it actually
puts people off. Quietly, secretly, stealthily, subversively, the kingdom of
Got rots away from within any expectations we may have of respectability,
success, glory and the nice. The Kingdom will expand in ways that we can hardly
anticipate and that will surely amaze and confound us.
So our three parables. Hardly, you’ll agree,
bedtime stories for children. Not all about comfy-cosy rural or domestic scenes,
nor about the squeakily clean and pristinely perfect. In fact, pretty
disturbing images, upsetting our preconceived notions about God. Here we see
that the growth of the Kingdom is always a messy affair. It’s made of the same
stuff as the sharp pungent tasting mustard, and powerful, putrid leaven. Here
we see that the kingdom is not only not in our control but has a way of getting
completely out of control, and that it spreads not through mighty campaigns and
crusades but, like a contagion, in hidden, seditious ways. God does not only
tolerate the messiness but in fact subverts the messiness and uses it as the
raw material of His Kingdom. Here we see that the kingdom belongs to people at
the edge, poor people, disenfranchised people, invisible people, and that the
kingdom comes to us precisely through the odd, the strange, the unexpected
other; and, conversely, that it undermines and overturns the self-serving
interests of self-righteous. And here we see that the kingdom can only be
imagined - and re-imagined - not in spite of, but because of, small and trivial
beginnings that will yet transform the world in unusual and unlikely but in
fact quite natural and, if disruptive, certainly nonviolent ways.
The Kingdom of God has a tension. While we live
here on earth, the Kingdom is messy and imperfect and in progress. We long for
the time when the Kingdom will be complete, but for now we have to recognise
that this is the way that God creates and works and brings good life. God
allows the mess. He demonstrates the value of the mess through the death of His
Son on the cross. In the moment of the cross, it
becomes clear that evil is utterly subverted for good…. If God can take the
greatest of evils and turn them for the greatest of goods, then how much more
can he take the lesser evils which litter human history, and turn them to his
good purpose as well. The cross demonstrates the veracity of these parables –
God can subvert the worst evil for the greatest good, He can bring an
unexpected blessing out of the most inexplicable form of suffering.
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