Posts Tagged ‘Parables’
Varied Paths for Varied Hearts – Br. Sean Glenn
Br. Sean Glenn
St. Margaret of Scotland
From time to time I make the mistake of comparing my journey to the journeys of others. The stories of those I meet for whom Jesus has been a life-long companion or for whom God has been the object of many, many years of devoted searching, these are the stories that arrest me and leave me tempted to see myself in an unworthy light.
For I did not grow up in the conscious company of Jesus, and my path into the faith was something I unexpectedly tripped over one day in some field of my heart. No years of devotion or study prepared me to meet him there, but I quickly sold all that I had to buy that field of heart.
I can see now what a mistake it has been of me to entertain those episodes of self-pitying comparison, however, because we see them both affirmed in this morning’s gospel. Jesus begins, “The kingdom of heaven is like…” and then spells out two different ways one might approach the life of faith—two paths to the same kingdom.
“The kingdom of heaven is like treasure hidden in a field,
which someone found and hid; then in his joy he goes and sells all that he has and buys that field.”[1] Read More
The Comparable Parable – Br. Curtis Almquist
Br. Curtis Almquist
The Blessed Virgin Mary, God-Bearer
Jesus’ story about the widow and the judge is one of his parables. This is a made-up story Jesus told, which is to say it did not really happen. Except that it did happen. Every day.
Widows were everywhere, and most of them were dirt poor. The Old Testament prophets and the early church continually named the suffering widows because their needs were as great as their numbers. They were as common as chattel, and often treated the same on the streets and in the courts. The Hebrew word referring to a widow literally means “an empty house.” No one home; nowhere to belong. You will know about this emptiness if you have been widowed… or, for that matter, if you have been orphaned from your parents; or separated from people, or places, or things where you belonged… or never belonged; or if you intercede for other people who live with estrangement, poverty and injustice in our suffering world.
Which is why parables are comparable, because they imply a comparison, an analogy, an elaboration, or an illustration.[i] So how is Jesus’ parable comparable to your own life, or to your life’s concerns? How is this your story? How is Jesus’ parable about the suffering and importunate widow and the jaded judge – the ultimately-converted judge – your story? What does Jesus’ parable invite from you and your own needs, or your concerns for others? The answer is yours.
This parable is surely an invitation to cry out our hearts, and bang on the gates of heaven. Jesus’ parable invites and provokes that. And if God-the-judge seems too intimidating, or too distant, or too much of a male for you to safely cry out your heart, then tell the Blessed Virgin Mary, who seems to have God’s ear.
[i] The New Testament Greek word parabolē, means, literally, “that which is tossed alongside,” implying a comparison, an analogy, an elaboration, or an illustration. From “Biblical Parables” by Fred B. Craddock in Interpretation; Luke (John Knox Press, 1990; pp. 108-110.
Turn Around – Br. Luke Ditewig
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You can interpret a rising cloud to mean rain or a southern wind to mean heat, Jesus says. Why don’t you understand what’s happening right now? Don’t you see what I am doing?
Just before, Jesus said: “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! … father against son … mother against daughter … mother-in-law against her daughter-in-law … .”[i] Though shocking now, family was everything, more powerful than in our current western context. Jesus invites radical change, creating a new community contrary to familial, social, and cultural norms. Discipleship invites conflict and division.
Mennonite pastor Melissa Florer-Bixler wrote: “The peacemaking Jesus intends for the disciples invites conflict in every aspect of our lives. Throughout the gospels, Jesus models this in a life of making enemies. The sword of Jesus’ good news is one that pierces natural alliances. Instead of focusing on the family, Jesus draws together those who were separated by ethnic and social hierarchies … .”[ii] God’s kingdom reorders relationships and creates one community where all belong. Read More
Solid Rock – Br. Luke Ditewig
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In the Holy Land, there is much solid rock, whether exposed, under a couple inches or under ten or more feet of soil. To build, one digs down however far it takes to use the foundation of solid rock. People build in the summer when it is dry not raining, yet it is hot. It is very hard work to break through the clay and dig down to solid rock. One may be tempted to skip the harder part, yet a sure foundation is essential to survive the winter floods.[i]
Jesus said, “I will show you what someone is like who comes to me, hears my words, and acts on them.” Hearing and doing Jesus’ words take great effort, like digging down through hard clay under hot sun. This parable ends Jesus’ Sermon on the Plain in Luke and another version ends the Sermon on the Mount in Matthew.[ii] Jesus ends with a call for necessary, risky, costly action.
What are you hearing from Jesus? What’s the invitation? Take heart. Though not easy, the effort required is wise, good, and will save amid storms that have, are, and will come. Read More
Hearts of Flesh – Br. James Koester
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Matthew 13: 18 – 23
I tried this once, and it’s not as easy as it sounds.
Whether or not we come from farming, or gardening backgrounds, we all read the parable of the sower with certain, modern assumptions about farming techniques. We assume modern, or at least rudimentary equipment that can plough, and till the soil, preparing it for seeding, which is then done carefully, accurately, and evenly. But it’s not as easy as that.
As I discovered in the kitchen garden, soil can be different in one part of the garden, than it is in another. In just a few feet, you can go from sandy, well-drained soil, to another that is full of clay, and so the rain runs off without penetrating the surface. No matter how well you prepare the soil, it takes great skill for a farmer, or gardener, to develop optimum soil conditions over time. And that is even before you sow the seed. Read More
Weeds Among the Wheat – Br. David Vryhof
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Matthew 13: 24-30, 36-43
The focal point of much of Jesus’ preaching and teaching in the gospels is “the kingdom of God.”
The opening of Mark’s gospel tells us that Jesus “came into Galilee, proclaiming the good news of God, and saying ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’” (Mk 1:14-15) Of course, this kingdom that Jesus proclaims is quite unlike the kingdoms of the world that we human beings know from experience:
God’s reign is not about exerting authority; it’s about offering service;
it is not about dominance and power; it’s about humility;
it is not about being first or greatest; it’s about identifying with the lowly and the poor.
Here in Matthew’s gospel, Jesus employs a number of images or metaphors to introduce the concept of God’s kingdom to his hearers, most of whom were peasants, subsistence farmers, living in an agrarian society. Jesus speaks about agriculture, about planting and harvesting, about sowing seeds – images easily understood by the people. His images regularly startle and surprise his listeners, and us. Over and over again, his point seems to be that this kingdom of God is never quite what we expect. Read More
Lost and Found– Br. Curtis Almquist
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Luke 15:11-32
Versions of these kinds of complicated family dynamics exist throughout the world – always have, always will – but as for this particular Gospel story, that’s what it is. It’s a made-up story by Jesus about two lost brothers and their father. This is one of Jesus’ parables. As were the two parables that Jesus tells immediately preceding this: about a lost sheep and a lost coin.
Sheep may know they are lost, but they are certainly not repentant. Lost coins are completely clueless. And yet, when either is found, there is rejoicing. The scholar Amy-Jill Levin reminds us that in Jesus’ parable about the brothers and their father, no one has expressed sorrow at having hurt one another. No one has expressed forgiveness.[i]And yet there is rejoicing. Sort of. Two out of three. So what’s Jesus’ point? What’s his point in this trilogy of parables?
Don’t wait. Don’t wait until your offender “gets it.” Don’t wait until you have received an apology. Professor Levin says, “share a cup of coffee; go have lunch.” If creating a banquet for this other person is too much of a stretch, at least keep in mind that’swhere this is headed: a heavenly banquet, where all will be well, and all will be reconciled. In the meantime, if you cannot begin to reconcile, cannot even imagine doing it, know that some day you will, if not in thislife, then the next. In the meantime, don’t be mean. Move away from resentment… a right move which will help prepare the way in your own heart and maybe in the other’s. Jesus reminds us he’s come “to seek and save the lost.”[ii]All of us get lost periodically. Most of us, most of the time, cannot find ourselves without help.
[i]My inspiration is Amy-Jill Levine in her Short Stories by Jesus; The Enigmatic Parables of a Controversial Rabbi (2014); pp. 25-70.
[ii]Matthew 18:11; Luke 19:10.
A Servant Found at Work – Br. Sean Glenn
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Hugh of Lincoln
Keep awake therefore, for you do not know on what day your Lord is coming. […]Blessed is that slave whom his master will find at work when he arrives.
I sometimes wonder what it would be like if the gospel writers had left us a few more details about the delivery and reception of Jesus’ parables, and this morning’s lesson piques my curiosity. We know, for instance, that they would have been markedly longer than the forms in which they come to us and the form itself—the parable—would have elicited from the crowd objections and almost certainly some good, old-fashioned heckling.[1] While we know this would have occurred, we have no record of the content.
If you’re anything like me, you may be inclined to heckle Jesus over the parable he tells us today. In fact—and I’m outing myself here—these words of Jesus do not always come to me as “good news.” They may even bring up dread, anger, and even incredulity. And so I heckled Jesus this week. Read More
Cultivate God’s Word – Br. Sean Glenn
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Jeremiah 7:1–11
Matthew 13:24–30
“Do you want us to go and gather them?” He replied, “No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest.”[1] O Lord of hosts, * happy are they who trust in you.[2]
This may only be true for me, but my guess is that somewhere along the way we’ve all known a very particular kind of longing: a longing to be, in the words of Fr. Basil Maturin, “as though [we] had never sinned,”—a “longing of the heart… at any cost to pluck up the tares which have been left to grow so long.”[3] This morning Jesus invites us into another agricultural parable of the Kingdom; and unlike the parable of the sower, which we hear in the same chapter of Matthew’s gospel, this one draws us into the uneasy fields of yielding—yielding to God’s wisdom alone. As we tread upon the soil of this parable, let us keep the words of Our Lady near at hand: be it unto me according to your word.[4] Read More
Bearing Fruit – Br. James Koester
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Acts 8: 26 – 40
Psalm 22: 24 – 30
1 John 4: 7 – 21|
John 15: 1 – 8
I think that it is safe to say that the further we get from our agrarian past, or even just from the practice of having a small vegetable garden in the back yard, the more foreign some parts of Scripture will be for us. Much in Scripture, and certainly in the Gospels, assumes a familiarity with different aspects of agriculture. But what was once common knowledge, even if it wasn’t firsthand knowledge, now must be learnt, not from experience, but from books or podcasts.
My mother delighted in telling me a story when I was visiting her a number of years ago, about my then, 6 year old niece Callie. Callie was helping Mum, whom she called Oma, make lunch one day, and in the midst of the preparations Mum instructed Callie to go out into the backyard garden and pull a few carrots from the vegetable patch for them to have with their lunch. Wide-eyed Callie put her hands on her hips and shook her head. Oh, Oma, Callie said very seriously, carrots don’t come from gardens, carrots come from grocery stores. Clearly, poor old foolish Oma didn’t know anything about carrots, and certainly not where you could get them if you wanted to have some with your lunch.
If we no longer know where carrots come from, as obviously some people in this world don’t (and here I don’t mean poor old foolish Oma!); if we have forgotten our agrarian past; if there is no longer any dirt under our finger nails; if our only experience of food production is what we find in shops; what are we to make of a text such as we have today from John’s Gospel that assumes a degree of knowledge of viniculture, or even just basic gardening. Read More