The Humble Path
Echoing the complaint heard in last week’s readings, today’s First Reading again presents protests that God isn’t fair. Why does He punish with death one who begins in virtue but falls into iniquity, while granting life to the wicked one who turns from sin?
This is the question that Jesus takes up in the parable in today’s Gospel.
The first son represents the most heinous sinners of Jesus’ day – tax collectors and prostitutes – who by their sin at first refuse to serve in the Lord’s vineyard, the kingdom. At the preaching of John the Baptist, they repented and did what is right and just. The second son represents Israel’s leaders – who said they would serve God in the vineyard, but refused to believe John when he told them they must produce good fruits as evidence of their repentance (see Matthew 3:8).
Once again, this week’s readings invite us to ponder the unfathomable ways of God’s justice and mercy. He teaches His ways only to the humble, as we sing in today’s Psalm. And in the Epistle today, Paul presents Jesus as the model of that humility by which we come to know life’s true path.
Paul sings a beautiful hymn to the Incarnation. Unlike Adam, the first man, who in his pride grasped at being God, the New Adam, Jesus, humbled himself to become a slave, obedient even unto death on the cross (see Romans 5:14). In this He has shown sinners – each one of us – the way back to the Father. We can only come to God, to serve in His vineyard, the Church, by having that same attitude as Christ.
This is what Israel’s leaders lacked. In their vainglory, they presumed their superiority – that they had no further need to hear God’s Word or God’s servants.
But this is the way to death, as God tells Ezekiel today. We are always to be emptying ourselves, seeking forgiveness for our sins and frailties, confessing on bended knee that He is Lord, to the glory of the Father.
St. Teresa Benedicta of the Cross
Meditation for the Feast of the Exaltation of the Cross
“Your will be done!” (Mt 6,10). This was the content of the Savior’s life. He came into the world to fulfill the Father’s will, not only to atone for the sin of disobedience through his obedience (Rom 5,19), but also to lead people back to their destiny by the way of obedience.
The created will is not destined to be free to exalt itself. It is called to come into unison with the divine will. If it freely submits itself to this unison, then it is permitted in freedom to participate in the perfection of creation. If a free creature declines this unison, it lapses into bondage.
The human will continues to retain the possibility of choice, but it is constrained by creatures that pull and pressure it in directions straying from the development of the nature desired by God, and so away from the goal toward which it itself was directed by its original freedom.
With the loss of this original freedom, it also loses security in making decisions. It becomes unsteady and wavering, buffeted by doubt and scruples or obdurate in its error.
There is no other remedy for this than the following of Christ, the Son of Man, who not only promptly obeyed his heavenly Father, but also subjected himself to people who imposed the Father’s will on him. The obedience enjoined by God releases the enslaved will from the bonds of creatures and leads it back to freedom. Thus, it is also the way to purity of heart.
Pope Benedict XVI
Homily, September 25, 2011
“Father, you show your almighty power in your mercy and forgiveness”, as we said in today’s Collect. In the first reading we heard how God manifested the power of his mercy in the history of Israel.
The experience of the Babylonian Exile caused the people to fall into a deep crisis of faith: Why did this calamity happen? Perhaps God was not truly powerful at all?
There are theologians who, in the face of all the terrible things that happen in the world today, say that God cannot possibly be all-powerful. In response to this we profess God, the all-powerful Creator of heaven and earth. And we are glad and thankful that God is all-powerful.
At the same time, we have to be aware that he exercises his power differently from the way we normally do. He has placed a limit on his power, by recognizing the freedom of his creatures. We are glad and thankful for the gift of freedom. However, when we see the terrible things that happen as a result of it, we are frightened.
Let us put our trust in God, whose power manifests itself above all in mercy and forgiveness. Let us be certain, dear faithful, that God desires the salvation of his people.
He desires our salvation, my salvation, the salvation of every single person. He is always close to us, especially in times of danger and radical change, and his heart aches for us, he reaches out to us.
We need to open ourselves to him so that the power of his mercy can touch our hearts. We have to be ready freely to abandon evil, to raise ourselves from indifference and make room for his word. God respects our freedom. He does not constrain us. He is waiting for us to say “yes”, he as it were begs us to say “yes”.
In the Gospel Jesus takes up this fundamental theme of prophetic preaching. He recounts the parable of the two sons invited by their father to work in the vineyard. The first son responded: “‘I will not go’, but afterward he repented and went.” The other son said to the father: “‘I go, sir,’ but did not go.” When asked by Jesus which of the two sons did the father’s will, those listening rightly respond: “the first” (Mt 21:29-31).
The message of the parable is clear: it is not words that matter, but deeds, deeds of conversion and faith. As we heard, Jesus directs this message to the chief priests and elders of the people of Israel, that is, to the religious experts of his people. At first they say “yes” to God’s will, but their piety becomes routine and God no longer matters to them. For this reason they find the message of John the Baptist and the message of Jesus disturbing.
The Lord concludes his parable with harsh words: “Truly, the tax collectors and the harlots go into the Kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the harlots believed him, and even when you saw it, you did not afterward repent and believe him” (Mt 21:32).
Translated into the language of the present day, this statement might sound something like this: agnostics, who are constantly exercised by the question of God, those who long for a pure heart but suffer on account of their sin, are closer to the Kingdom of God than believers whose life of faith is “routine” and who regard the Church merely as an institution, without letting it touch their hearts, or letting the faith touch their hearts.
These words should make all of us stop and reflect, in fact they should disturb us. However, this is by no means to suggest that everyone who lives in the Church and works for her should be considered far from Jesus and the Kingdom of God. Absolutely not!
On the contrary, this is a time to offer a word of profound gratitude to the many co-workers, employees and volunteers, without whom life in the parishes and in the entire Church would be hard to imagine. …
In the first place, such service requires objective and professional expertise. But in the spirit of Jesus’ teaching something more is needed – an open heart that allows itself to be touched by the love of Christ, and thus gives to our neighbour, who needs us, something more than a technical service: it gives love, in which the other person is able to see Christ, the loving God.
So let us ask ourselves, in the light of today’s Gospel, how is my personal relationship with God: in prayer, in participation at Sunday Mass, in exploring my faith through meditation on sacred Scripture and study of the Catechism of the Catholic Church? Dear friends, in the last analysis, the renewal of the Church will only come about through openness to conversion and through renewed faith.
The Gospel for this Sunday, as we saw, speaks of two sons, but behind them, in a mysterious way, is a third son. The first son says “no,” but does the father’s will. The second son says “yes,” but does not do what he was asked. The third son both says “yes” and does what he was asked. This third son is the Only-begotten Son of God, Jesus Christ, who has gathered us all here.
Jesus, on entering the world, said: “Lo, I have come to do thy will, O God” (Heb 10:7). He not only said “yes”, he acted on that “yes”, and he suffered it, even to death on the Cross. As the Christological hymn in the second reading says: “Though he was in the form of God, [Jesus] did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a Cross” (Phil. 2: 6-8).
In humility and obedience, Jesus fulfilled the will of the Father and by dying on the Cross for his brothers and sisters, for us, he saved us from our pride and obstinacy. Let us thank him for his sacrifice, let us bend our knees before his name and proclaim together with the disciples of the first generation: “Jesus Christ is Lord, to the glory of God the Father” (Phil 2:11).
The Christian life must continually measure itself by Christ: “Have this mind among yourselves, which is yours in Christ Jesus” (Phil 2:5), as Saint Paul says in the introduction to the Christological hymn. And a few verses before, he exhorts us: “So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind” (Phil 2:1-2).
Just as Christ was totally united to the Father and obedient to him, so too the disciples must obey God and be of one mind among themselves. Dear friends, with Paul I dare to exhort you: complete my joy by being firmly united in Christ. …
To his exhortation to unity, Paul adds a call to humility, saying: “Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others” (Phil 2:3-4).
Christian life is a life for others: existing for others, humble service of neighbour and of the common good.
Dear friends, humility is a virtue that does not enjoy great esteem in the world of today, or indeed of any time. But the Lord’s disciples know that this virtue is, so to speak, the oil that makes the process of dialogue fruitful, cooperation possible and unity sincere.
The Latin word for humility, humilitas, is derived from humus and indicates closeness to the earth. Those who are humble stand with their two feet on the ground, but above all they listen to Christ, the Word of God, who ceaselessly renews the Church and each of her members.
Let us ask God for the courage and the humility to walk the path of faith, to draw from the riches of his mercy, and to fix our gaze on Christ, the Word, who makes all things new and is for us “the way, the truth, and the life” (Jn 14:6): he is our future. Amen.
Pope Benedict XVI
Angelus Address, September 28, 2008
Today the liturgy presents to us the Gospel parable of the two sons sent by their father to work in his vineyard. One of them immediately agrees to go but then does not; the other instead refuses but later repents and complies with his father’s wishes. With this parable Jesus reaffirms his predilection for sinners who convert and teaches us that humility is necessary in order to accept the gift of salvation.
St Paul too, in the passage from his Letter to the Philippians on which we are meditating today, urges us to be humble: “Do nothing from selfishness or conceit”, he writes, “but… let each of you… in humility count others better than yourselves” (Phil 2: 3). These are the same sentiments as those of Christ who, emptying himself of divine glory out of love for us, became a man and humbled himself even to dying on a Cross (cf. Phil 2: 5-8). The verb used – ekenôsen – means literally that he “emptied himself” and sheds clear light on the deep humility and infinite love of Jesus, the humble Servant par excellence.
